Former Headquarters Church.
During the training period, I meant to spend time together with you, but I am sorry that, because of various circumstances, I could not attend.
The Significance and Characteristics of This Workshop
This year is the first year of setting out on the second seven-year course, and because this workshop you have received is the first upon entering 1968 and the first workshop held after the first seven-year course ended, I know it has quite great significance.
That is why the Teacher meant to spend much time together with you, and you too, having come to headquarters, would have thought there would be much time in which to meet the Teacher; that it did not turn out so, I am sorry for.
Now you must, having finished the workshop, return by the road you came. But your mind now, having to return, unlike your mind when you came to the workshop, will in many ways be troubled. And your home, if home, or your region, if region, will be greatly awaiting your return.
For this workshop, unlike before, we invited many outside lecturers. That was because we regard it that our Unification Church has, in its external activities, saved face to some degree and has stood at a level of balance that they can recognize. So it was to see a dual gain by inviting such people and hearing their lectures.
Our workshop participants will have some standards they admire and aspire to. And those who could not attend university would have envied, thinking, “How splendid must the scholars and doctors at the university be?
How good it would be to graduate from university?”
Yet, by inviting personages said to be eminent in Korea and hearing their lectures, and comparing them with yourselves, and criticizing, observing, and sounding them out, I know there were many results obtained. Thereby, from our position, you would have evaluated what they are like.
How precious a thing is that very position itself, that I can evaluate some standard they put forward?
And how precious is this idea we hold? I regard that you thought much in many respects.
And another gain is that we introduced the movement of the Unification Church to those people. Professor Lee Hang-nyeong planned and prepared everything to lecture to you here, but on seeing the outward appearance of you who were listening to the lecture, it seems that at first he did not feel excellent.
So I heard the story that he went without saying all he had to say. But while lecturing to you, he felt, “Oops! I did wrong.” Before that person, we were a shabby figure, but he felt that there was a great difference between his standard of knowledge—or the present social standard of knowledge—and the standard of character we hold.
At first, by his thought, he felt us to be nothing, but in the course of lecturing, he restrained himself and re-evaluated himself. That he could do so would have been a great lesson to that person. The fact that that person felt so will come to his mind whenever he goes to some assembly or stands at some official occasion.
Seeing the young people of the Unification Church outwardly, he thought them nothing, but seeing the content of their questions, he thought, “The young people have become something.”
So that person, whenever he stands at some official occasion and looks upon the crowd, whenever such a figure is there, what will come to his mind is the figure of the Unification Church workshop participants. When one thinks of such things, I regard that this time we gave that person good material.
The Purpose of Inviting Outside Lecturers
When one sees such things, one will have well understood that it is not the equipped environment that is the matter, but how the background is and what the fact manifested through that background is—that is, that the presently manifested figure is not the matter.
Seen in that respect, the professors who visited this time will surely not carelessly evaluate, saying, “I went to the Unification Church, and it was such-and-such.” They certainly went, having felt something different from what they felt at the lecterns until now. The more they felt such things, the more they dealt with the highest people in the Republic of Korea. When a religious matter comes up, they will surely speak more of the Unification Church.
Because they are equipped with relationships by which they can deal with high-ranking circles, there will be a good effect in groping through those people for a road by which we can hereafter indirectly proclaim our Unification Church. So this time we tried such a thing, and hereafter we intend to invite individuals from every field.
The content that those people came and lectured on this time is the gist of the specialized field they have researched. You learned this in its entirety within a mere hour and a half or within two hours.
If one were to publish a book, it would be a good idea to invite about twenty people and have them lecture. If one gathered what they lectured on, it would make a good book.
Anyone, when he stands at a lectern, tries to boast of himself and to put before the crowd the finest, most excellent part of his specialized field. That is why the content they lecture on will be the highest of what they can claim in their fashion.
Until now, we were wholly one-sided toward faith, but now we have grown to the point where we can socially deal with such people. And, regarding the fact that dealing with the lectures of such people, by inviting them, would be of much help to you, this time we invited outside lecturers.
Now, after just one more night’s sleep, you will each return home. Then, having returned, what will you say? When a person has gone out somewhere and returns, he must bring a gift. Then what words will you say, as the gift of your returning from having come here, to gladden the people who wait?
When one receives an invitation and comes to a lecture, the biggest problem is what to say at the beginning. The first word is important. Therefore, you must now think about what you will say on returning.
So the title I wish to speak to you about today is “Let Us Become People Qualified to Speak.” I will speak for a moment with such content.
The Qualification of a Person Who Can Speak
Now, when you return home, you must speak new words. Though the period of leaving home and returning is no more than about ten days, in the returning itself, there must be a great change.
Then what will you say?
You must not speak of others’ affairs. To say it again, however one explains that one ate a delicious meal, having only watched others eat, there is no real feeling.
There is no real feeling for the one speaking, and for the one hearing, it is a matter of hearing or not hearing. But the words of one who, when he was hungry, ate a meal and then said how he ate it, have real feeling. Is that not so?
For you to thus become an I who can speak, when you finish this workshop and return, there must be a change in your very self. Is that a change in the good sense or a change in the bad sense? What sense of change would be best? Of course, a change in the good sense. In the good, there is no limit.
The time in which a person seizes the motive by which he can rise in the world and can succeed in his life is not an eternal time, nor a long time. It is decided in the tick of an instant. Even a decision of the mind that takes you long is, in Heaven, decided in an extremely instantaneous manner.
According to how one reflects such an instantaneously decided thing onto the whole, one can revolutionize society, can revolutionize history, and can even re-create a new world.
Because you felt that it would not do with the I who has lived until now, you came here to become something different. Therefore, there must be something of which you can say that your self has raised an inner change of mind or that an explosive revolution one cannot control by oneself has arisen. Only then do you develop.
When one quietly observes the people of the world, no matter who, everyone wishes to rise in the world and wishes to succeed. There is no one who does not wish for that.
Centered on the Republic of Korea, it is that the Republic of Korea should become a nation that can speak to the world. And, seen centered on the social organizations in the Republic of Korea too, it is that one should become an organization that can speak in the Republic of Korea.
Then who would be the object partner to hear one’s words? It is not an object partner below oneself. One tries, by speaking to an object partner of a higher dimension than the people within one’s own organization, to move them. To pursue such a thing is the desire of the human being.
The human being, by seeking to satisfy such a desire, can bring about greater success. That is why the person one demands as an object partner to hear one’s words is not a person smaller than oneself. And yet a person who, on hearing such words, holds the mind, “It’s all stuff I know. Leftovers after eating and using the husk, the dregs, and the tail end, that trifling thing, ”is not thinking of himself.
Only when one pursues something happier, more valuable, and more worthwhile than what they did not know until now does an earnest event at last arise. Joining minds, taking a common point of purpose, when two run toward one goal, the purpose must be one that can surpass the individual purposes. Only when it becomes so can one do any work at all. That is why the object partner who can speak thinks more than oneself.
The Teacher sometimes quietly listens to others praying. How do you do it when you pray? The Teacher does not pray, “God, since we were originally born as Your sons and daughters, is this world not mine? Give me the world.”
First, one must repent, saying one did wrong. Only after that does one pray to God centered on one’s own desire, saying, “My desire is thus and so….”
When one prays, one must first persuade God. One must make God incline His ear to that prayer. For that, one must have material to which God can incline His ear.
To Be Able to speak, one must equip oneself with the Material to speak
When one looks at how you pray, you all pray only prayers of asking, saying, Give me such-and-such. What one asks for is what I need, not what God needs. If you would move God, you must seek the material God needs.
Then what sort of material would it be?
Is it material one can obtain from laughing, or material one can obtain from dying?
If it were material one could obtain laughing; there is no way it would have remained until now. How many people have come and gone in this world?
If it were something one could obtain by laughing, it would already all have been stolen and seized, so would there be anything to distribute to you now? Therefore, the material God likes is absolutely not such material as you can find laughing.
Then how will one take that material?
One must do it, staking one’s life. In staking one’s life, if there is a person who says he will cut off one hand or one arm, he is outdone by a person who says he will cut off both hands; and the person who says he will cut off both hands is outdone by a person who says he will cut off both hands and one leg; and that person is outdone by a person who lays down both hands and both feet. That person, too, is outdone by a person who stakes his life. Therefore, if one has said, “God!” one must be able to lay down even one’s neck to be cut. As there is the word in the Bible, “One who would die shall live, and one who would live shall die,” having died, one finds that there is life there. That is why Jesus was resurrected.
To move God, you must become the material God needs. That material must be material that cannot be exchanged for evil, that can remove the evil of the earth. And when that material is something that cannot be exchanged even for the whole of Heaven and earth, one can even say, bringing Heaven and earth, “Let us exchange them for that material.”
The problem is here. For you to become an I who can speak, there must be material with which to speak. But that material must not be something stolen in a back alley like a loafer.
If one speaks holding such material, one is attacked by all. With such material, my conscience is stung. But if you shed blood and sweat to seek material with which to speak, you can boldly say that, seen by Heaven and earth, seen by conscience, seen by the past, present, and future, there is nothing shameful.
Then do you hold such material?
Do you know why the people of today must commemorate the loyal subjects and patriots of old and cannot help but respect their character? It is because they left behind a model that all people pursue, that a human being ought to go by. Because one must lay a bridge with that material on the road one ought to go, one must draw it into one’s own sphere of resurrection. That is why the people of bygone days can govern that road until now. Do you understand? (Yes.) That is why material with which to speak is needed.
Only When There Is Material That Can Be Acknowledged Does the True Multiply
You have heard the Principle lecture. Then whose material is that Principle? Is it material you heard or material you found? If it is material you found, how did you find it? Would it be found by digging feebly, dawdling? Would it be found by doing so?
Here, people of all sorts and conditions have gathered. Though they ate the same rice, sang the same songs, and heard the same Word, differences of all sorts and conditions unfold even here.
Whose material is that?
From whom is it found? And how is it found? According to the height and breadth and depth and width at which it is found, the value of that person is determined. Proportionally to that value, there is also a difference in the radiance of the light one emits.
Have you stayed up through the night to find this?
Have you gone hungry? For that, one must have courage. Have you reproached yourself, saying, “I must not sleep now—why, you rascal, do you keep trying to sleep?” (We have not.) Then what sort of thing is the material you say you hold? Is it something like a scrap of paper, or something like an iron rod, or something like a nail?
For a child to be able to say before the parents, “The former is this and the latter is that. That must be so, and this must be so,” the material the child holds must be acknowledged by the parents.
Then what sort of person is a filial child? Only when one becomes a son who stands in a position where the parents cannot but affirm all the material presented in the deeds, actions, and living, does the child manifest before the parents. Does one become a filial child?
And what sort of person is a loyal subject?
When, in carrying out the public responsibility of representing the sovereign who governs the nation, one comes to stand in a position where everything from a single word to ten million matters can be affirmed, one becomes a loyal subject who can shine in the history of that nation.
When one weighs the root of loyalty, filial piety, and fidelity, to act after hearing is not loyalty; to act after hearing is not filial piety; to act after hearing is not fidelity.
To act from a place where one can offer even one’s own life is loyalty, filial piety, and fidelity. You must know that when one acts centered on such content, the truth multiplies. We must know that the truth is constructed amid the circumstances centered on such material.
When you heard the Word, whose Word did you hear?
Did you hear it as the lecturer’s word, as the Association President’s word, as the Teacher’s word, or as God’s word? Did you hear it, your body and mind in oneness, thinking, “This is such a Word”?
Did you hear it in a solemn place, as though the Father, who came bearing the han of a thousand years, opened His mouth to command His child for the first time?
Or did you hear it from the position of a son setting out toward the enemy camp to avenge the parents’ enemy? From what position did you hear this Word? You must know that unless that very position you are in becomes material with which to speak, you are a person who has no relation whatever to this Word.
Seen centered on this Word, what was your past like, and what am I, today’s present, like?
And what will my self of tomorrow be like?
More than the past, the present, and more than the present, the future—one must become an I who, equipping the form of developing and substantial living material, can hold on to the family, if family, or the village, if village, and speak.
Such material with which one can speak is something the whole village can acknowledge as a thing of public righteousness.
What We Suffered Is Living Material
Because this Word was found bearing the grief of such a historical course, if I have grasped through experience the circumstances of that grief, I must myself polish a standard of character that can back up that grief.
For that, there must be an inner resolve and vow by which one can capably overcome even trials above this grief and bloodshed. Only after practicing such things can one boldly speak.
Though you think you must say such-and-such when you return home, unless one actually stands, in such a place, in a position holding material with which one can speak without bending one’s dignity in place of past, present, and future—that is, a position holding a practical result—one cannot speak.
Though you may be able to return to the church and speak, and return to the family and speak, of what you have heard until now, you have not yet become people who can, as ones representing the Unification Church, speak facing the people.
To be able to speak in front of people, one must equip oneself with the material that people demand. When those people are placed in a troubled age or placed in an emergency, one must hold a practical standard by which one can overcome such an environment—that is, living material that those people can publicly acknowledge. If a person who does not hold such material says he speaks for the people, he will be denounced before the people.
We must know the fact that when such living material is powerfully reflected as a whole within history, by it a new beacon of revolution is raised.
Seen in this respect, what will the Unification Church of today say before this nation, this people?
The Teacher has something to say to these people. What the Teacher made for this is the Unification Church and the past in which I led you and sustained it until now. That is all fact. It is that I must show that it exists.
You must know that this was the course of the seven-year course our Unification Church has walked until now.
At that time, we received criticism and denunciation from the people, but they could not diminish or repulse the material we equipped. Rather, as the time came, it brought the result of adding more wood to a fire that was catching and spreading.
And so, if this fire catches more and is reflected to them as a figure blazing up, we are absolutely not governed before the nation or the people.
That is why the process of overcoming all the trials and sufferings we underwent became a source that can make history shine more, and by which this age can surrender to us without a word.
When one sees such a fact, all that living—going about ragged and starving and taking abuse—is, for us, not a condition of han of a bygone age, but a condition of boasting before the world of hope to come and material with which we can speak. Is this not our property that no one else in the world possesses?
You must realize such a thing. Seen in that respect, our Unification Church must, centered on such an aim and such a purpose, be able to cry out all the more before the people.
You who are here will not have had such experience in the past. But do not think it is difficult to believe that you did not experience such an age. Such experience can be had anytime, anywhere, according to one’s own resolve. Do not forget it just because the persecution has passed. Environments in which one can be persecuted are without number.
You must become people who can speak in place of the Republic of Korea. Going further, the Republic of Korea must become a nation that can speak in place of the world’s humankind. And so the day the world’s humankind at last becomes a humankind that can speak for the sake of God—that very time cannot but be the Kingdom of Heaven.
The Standard of Good and Bad in Life
The place where one can say, “Not one of the historical materials until now can be cast away. There is nothing that does not commune with the bond of tears and the bond of heart,” is a place where one can accompany the sorrowful God from the position of a complete friend. Going further, it is a place where, of course, I can, from a natural position, receive God’s dominion and can even take dominion.
If one goes before the Father with tears, through those tears the Father accompanies one. When one comes to live in the place of God, resolving, with a public indignation and a righteous indignation, to set out toward the enemy camp, God cannot but be together with one.
Only by passing through the process of a companion of heart, a companion of living, a companion of struggle, and, going further, becoming an eternally happy companion, can one become an eternal son of God.
Until now, humankind has wished, in its fashion, to leave something to the world and has had a goal it wished to leave; but if that goal comes to remain as the result of effort centered on the standard one hoped for, that material becomes, passing through the historical course, an object of hope to the cultural world.
Likewise, when we live for the sake of the one and only God, to fulfill for Him the Kingdom-of-Heaven idea He hopes for, and that living can harmonize with and commune with the overall content of the individual, family, tribe, people, nation, world, and Cosmos that God has awaited, that becomes living material.
If there is such material, it can appear as material that can represent the historical circumstances. When one sees such things, if this eraser were such material, it could become a source that can move all people. Though this object is exceedingly slight, if a bond dwells in it by which one can praise victory and shine brilliantly amid glory, could it not become material of glory to return before God?
Seen in this respect, what is the standard of good and bad in our lives?
It is this cosmic idea, the one final world-idea that all people commonly aim at. If one is a being who, holding material that can commune with the idea of such an ideal world, can appear without shame through past, present, and future, he remains in the ideal world forever and to spare.
Holding such an ideal, the Unification Church today has been conceived upon this earth and is on the course of pioneering.
The Mission of Restoration
Now you must become people who can, going out into society, speak about the Unification Church.
If you cannot, you must make yourselves able to. To become so, what must one do?
One must pass through it. That is not a simple thing. If it were simple, anyone would do it, but because it is not easy, not everyone can do it. Whoever lays a hand on it falls away at once, and whoever engages it tastes the grief of defeat. To win this high place in Heaven, one cannot but sacrifice what one has until now thought valuable. People who can do so are people who can speak. Such a person becomes a parent who, when a beloved child does wrong, can call those children together and speak boldly.
A person who, as a parent, sees his child not going the right road cannot speak boldly without the reproach of conscience; he cannot be a parent. It is that he cannot take on the responsibility of a parent.
How could such a person speak for the sake of his family, for the sake of the tribe, for the sake of the people?
We must praise, until the day we die, that material God wishes to plant in this nation, this people, and that material He wishes to leave in the deep valley of the world’s humankind’s thought. This is unification. Unification unfolds from here. If unification unfolds on a mountaintop, one must fill up the valleys.
One must fill up the valleys until the mountain becomes level ground. Only a unification achieved thus is a planar unification. It can be equipped with a unity that is restrained by nothing and constrained by nothing.
That is why the fall formed valleys, and filling up the valleys is doing the mission of restoration. Because, by the human being’s falling, it became a desolate valley, the people who can do the mission of filling up this valley, making a spring gush in that valley, and pouring in earth to make level ground are the figures who will appear as material in the process of restoration.
When one thinks of such things, when there is a person who, representing that nation and people, struggles with the same heart for ten years or twenty years to show before them the happiness that will be achieved in an environment of a high idea even amid the trials of a deep valley, one can know that the whole environment surrenders before him.
Where the hand of a person who has had such experience with a pure mind, a person who holds such material, touches, fire passes through, and the pulse of history throbs forth.
His words are words of instruction, moving the conscience. When, through that Word, one receives a stirring one has not experienced until now, a revolution unfolds.
A person holding such subjecthood must absolutely not do work to become a millionaire. In the work such people do, tears and blood and sweat must be tangled together.
Not only that, one must pass through a process of having gone back and forth across the crossroads of death any number of times. And so, when all people come to publicly acknowledge that fact, its value can shine long in the annals of history, and from there a new history begins.
Let Us Achieve and Live in the Earthly Kingdom of Heaven
Jesus passed away on the cross. But Jesus wished for glory from a position not passing through the cross; he did not wish for glory from a position passing through the cross. To say it again, the world of glory Jesus wished for was a world of glory through the people of Israel who had done their responsibility, but because Israel stood in a position of opposition, he could not but gaze at the world of glory through the cross.
And so Jesus, who could not but stand making the cross the material for achieving the world of glory, said,
“O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.” (Matt. 26:39)
This was because, if he bore and went the cross, it would become one gateway that ten million people could not deny, and such a gateway is wretched. Because he was a person of character who, even while seeing the tears of blood flow and blood flow from both hands and both feet and his breast burst and the streams of blood spurt forth, could go gazing beyond those streams of blood at the world of glory, history cannot but without fail follow his destiny. That is why the world could not but be absorbed into the sphere of Christian civilization.
How good is the Unification Church idea, “Let us found the earthly Kingdom of Heaven”?
But to find it, unless one feels the taste of the Kingdom of Heaven—no, a taste above that—from a place where one cannot find it, one cannot find the Kingdom of Heaven upon earth. The earthly Kingdom of Heaven does not come along smoothly just so.
For this to come, the individual, family, people, nation, and world may be sacrificed. There is such a process that cannot but pass through the adverse wind of adversity rather than going by the natural flow. At that time, you will all flee.
Will you achieve the earthly Kingdom of Heaven and live, or live in one already achieved? (We will achieve it and live.)
If so, let us look at your hands. They say that boxers or karate players, when they use their hands much, get bent hands; how much more, if the hands of you who resolve to achieve the earthly Kingdom of Heaven are less than that, will that do?
You must know that in your hands there is the value of a pioneer full of the conviction that one will achieve the earthly Kingdom of Heaven and live.
The Unification Church believers of today cannot budge before the Teacher. Why would that be? What is different about those people from me? When everyone’s ears and eyes and mouth and nose are the same, and all is the same, what is different? It is the spirit that one must achieve the Kingdom of Heaven and live.
The Unification Church Principle Word is something the Teacher taught after practicing and achieving it. That is why no one can take it away. That is the point of difference between you and the Teacher. Though all sorts of things come forth trying to use the Unification Church Principle Word, they will, without fail, go to that world and have to return more than they used. That is why, if one would use it, use it as much as one likes. Then the Teacher will take away even the blessing of the ancestors of such a person and give it to the Unification Church people, who, because of that, were persecuted more and toiled more. That is, it is to take away what belongs to the one who does not need it and give it to the one who needs it.
The Fruit of Suffering Is Precious
To achieve the Kingdom of Heaven and live, must one go sitting, go standing, go lying, go prostrate, or go upside down? How must one go?
To go there, one must go upside down. Because going on one’s feet is normal, one must walk on one’s hands. When eating, one does not sit but stands upside down; when looking at something, one looks standing upside down; one must do everything upside down. That is why the people who look from the opposite side regard us as heretics. Those people saw rightly. We are all upside down.
It is that when the people of the world live with their eyes open, we live with our eyes closed. But in those eyes, the Kingdom of Heaven of hope must be reflected. At the same time, in those eyes, even the inside of the enemy must be reflected.
Therefore, one must, without fail, become a fellow who lives in the most tense place, fighting with teeth clenched. Do you understand? The Teacher is coming on toward the age of fifty, but until now, he has not lived even one day at ease. That is not a simple thing.
Then, at what age will we become people who can speak?
It is that, after founding the Kingdom of Heaven upon earth, let us become people who can speak about history, can speak about the present, and can speak about the future.
To become so, what must one do? One must suffer. But do not become a tree of suffering; become a flower of suffering. Anyone can become a tree of suffering, but it is difficult to become a flower of suffering. Only then can one know the true worth of suffering. It is to live smelling the fragrance of suffering for the sake of the fruit of suffering.
Then what is the fruit of suffering?
What I suffered and left behind, even a single ring, cannot be exchanged even for a fortune of billions; even if it is ragged and smells and is something one would flee a thousand li, ten thousand li, from on seeing it, and even if the ancestors utter shameful abuse to no end, it cannot be exchanged even for a fortune of ten million. This is the fruit of suffering.
Though I have left it individually, this will remain long, long in the annals of history, and all people will wish for it and, passing it hand to hand, yearn achingly to find it. Because I know that fact, to lighten their toil and suffering, I will leave a fragment of the process of my living.
How much will the people of later generations await and long to see and yearn and wish to know! I will keep carefully preserved material by which I can repay even the debt of that heart and resolve their long-cherished wish.
Even if it is a single undershirt like a rag, it cannot be exchanged for a fortune of ten million; and however much that house is a ragged shack such that even the village dogs would make an uproar and bark, that house has value more shining and infinite than the palace of any king who boasts a brilliant culture.
A palace built brilliantly can manifest value within its bounds, but that which can transcend those bounds, even a shabby house, has infinite value, exceeding the value of a palace and to spare. To feel the taste of such a world, let us become a tree of suffering, a flower of suffering, and a fruit of suffering.
That very fruit is a fruit into which God can be drawn, a fruit with which God can sympathize. When one can say that it is mine, God can become my God, and then He becomes a God who, though one prays for a thousand years, ten thousand years, offering devotion, telling Him to depart, cannot depart.
One Must Become a Child God Can Boast Of
Then by whom is it so? There is no need even to ask. Before anyone else asks, God first boasts, saying it is because of so-and-so. Therefore, one must become a son of whom God can boast, saying, “Aigo, that son has appeared!”
If the father and mother were eminent personages in society, whereas the child was crippled in an arm and leg, what would the hearts of those parents be? Would he be a child the father can boast of, or a child he worries over? You must become children the parents can boast of.
To boost our Unification Church believers, the Teacher has taken untold abuse until now. So now the Teacher tries not to boast, but someone beside him keeps digging it up and making him boast.
Now, if there is something you can boast of on returning home, it remains as one material in that field. Therefore, what one boasts of in the family is what one can boast of to the people; what one can boast of to the people is what one can boast of to the nation; what one can boast of to the nation is what one can boast of to the world; what one can boast of to the world is what one can boast of to the heavenly nation; and it is what one can go and boast of before God of the heavenly nation. Then what is that? It is love.
Material Through Love Is the Highest Material
Tears that can commune through love, criticism that can commune through love, a world that can commune through love—that is precisely it. That is why even one like Jesus went centered on love. That road is solemn. It is a road more solemn than any worldwide road. You must pass through such a road of indemnity.
Therefore, you must, acquiring such love, become an I who can speak for the sake of my family, and, holding such love, become an I who can speak about the people.
When, through that love, all the emotions of my very marrow join and ring out through the vocal cords, and one becomes a person who can pierce the ears of all people, before that person, all people cannot but surrender. Such material can move even God to tears, can move to tears any sage or worthy in history, and can move to tears even the whole of humankind.
The Lord holding such love must come and move Heaven and earth, and embrace Heaven and earth, and make the flower of happiness bloom in Heaven and earth; otherwise, the Kingdom of Heaven upon earth is not achieved.
That love cannot be found without dragging out, contrasting, and comparing the whole world and the whole of history. That is why one must find the love steeped over six thousand years.
From such a position, together with words cried out with a heart that would find that love, together with the inclining of one’s own heart, in the place where our tears and blood and sweat are together, the history of life and the history of resurrection unfold automatically.
There, the person who resists comes to feel shame. Even if at that time one resisted out of not knowing, one must feel shame on that point of “I did not know.” One must feel shame together with one’s ancestors.
However wide this world today, one must, seeking that material in this Heaven and earth, make it so that such material can remain upon this earth from the historical age through the present age to the eternal historical course. That work is achieved only through our Principle. You must go knowing that.
It is for such a reason that we hold even such a workshop. From such a position, you must think about what material you will put before these people.
Then first, what sort of person must one become?
To hold such material, one must become a person who is remembered. One must become a person remembered by the family members of each household. One must become a person remembered by the people of one's village.
When it becomes so, you cannot but become a person remembered by the people among whom you live. When it becomes so, you will become a person remembered by the Unification Church believers. Then you will, of yourself, become a person remembered in the Teacher’s mind and remembered even by God.
You must know that from now on, there remains for you a process by which, to hold such material, you cannot but go to such a place. How you go depends on the responsibility of each of you. Everyone, will you go down such a road once? (Yes.)
In indemnity and Restoration, all manner of difficulties follow.
Some must even go the road of death, and, if it is a place where one must, becoming the boss of beggars, indemnify and restore, one must even do a beggar’s work; if a laborer, one must, as a laborer, overcome the place of the highest hardship; and even from the position of fighting the communists, one must stand at the very front line and fight. On that road, all sorts of conditions must unfold.
Because the value of that road is precious and as broad and infinite as the three-dimensional universe, finding one’s own level of character that can correspond to that value also differs according to each field. Therefore, I hope that you will become people who can speak in each of your fields.
Prayer
Humankind calls Thee the Father in Heaven. We truly long for the Father in Heaven and earnestly await being bonded with that Father.
We have grasped through experience that we ourselves were molded through the flesh and blood of the Father. We reflect upon whether the bygone past in which, over the several decades of growing up, or according to each one’s age, we were bonded with the Father was truly a past that could be bonded with the Father.
Father, grant that we may know for ourselves whether, after coming to know the Will, we have until now come forth centered on the outward standard of the human being or centered on the introspective standard of the human being—to which of the two object types of the human being I have belonged.
If one could not take such two object-positions, one ought to set up a church leader as the center; and we came to know that, if the church leader was not so, each one, centered on the Father, ought to stand in such a position. If there is a bygone past in which it was not so, grant that we may liquidate it all before the Father.
Grant that we may discover that within our minds the first is the Father, the one we cannot forget is the Father, the one we cannot but long for is the Father, the one we cannot but love is the Father, the one we wish to live together with is the Father, the one we wish to act together with is the Father, and the one on whose account we wish to fight together is the Father.
Father, encourage the minds of however many sons there are here who, within the beloved bosom of such a Father, in place of the bond of a true son, can live following that Word the Father has commanded.
However great the number of these people, if there is not one such son or daughter, these people are useless. Even if there are three billion human beings in the world, if among them there is no son or daughter who can commune with the Father’s heart, we have come to know that this humankind too is unnecessary.
We know that because the people who came and went in history were all so, the Father’s tears were not wiped away, and the Father’s han was not resolved. But it is the swelling mind of the Unification saints who have set out to break this down; so grant that our earnest minds may be remembered within the Father’s heart.
Grant that we may become ones who, even at the cost of sacrificing anything, cannot live setting aside this Will. As we are, be a Father who cannot but love these and a Father who cannot but long for these. Since we wish, more than anything, for a relationship in which that can be so, we earnestly wish that Thou wilt set us in that place.
Amid that, we ourselves must long for a place where, weeping for the people and standing in such a position, we can appeal before the Father for the mission we have taken responsibility for.
Since we know that the Father too is awaiting to meet face to face in such a place, we must draw in the children who follow to that place where the Father and we can meet face to face.
Just as Peter, John, and James rejoiced seeing Moses and Elijah on the Mount of Transfiguration, grant that we may become sons and daughters who know how to take responsibility, in place, for making the ignorant human beings who do not know that story—which can be tangled amid the bond overflowing from the Father’s heart and knotted within the heavenly heart—recognize it. Grant, we earnestly wish that we may not become sons and daughters only in word.
It is an exceedingly fearful fact. Grant that we may not become sons and daughters in a position of being unable to escape the judgment.
Grant that we may become Thy sons and daughters who, intoxicated with love and longing, know how to forget everything and run into the bosom of the Father.
For that, we must leave upon this earth the material of the Father’s love that cannot be exchanged for anything.
We must hold within our minds one material by which the bond of the Father’s heart can be tangled and must plant it amid our living; so grant that we may become Thy children who can be so.
Father, what road will Thy children who attended the workshop newly held here upon entering 1968 now go?
Grant that these may not become ones who, in the new seven-year course, bearing the responsibility of the ancestors, again follow the process in which all people in the historical age were tested and failed.
Grant, O Father—we earnestly wish and desire—that these may become Thy children who know how to leave a historical trace that the Father can remember and praise.
In this period Thou hast awaited amid hope, Father, remember especially the minds of these, and raise within their minds, with a new resolve and a new vow that cannot be forgotten, a heart that can steel itself before the Father; and grant, we earnestly wish and desire, that they may set out as sons and daughters who await the final decisive battle to chastise that road on which the enemies concentrate, toward the goal of tomorrow’s hope.
These people are calling us, and the three billion humankind groaning amid death and confusion and dire straits are calling us; so grant that we may not become ones who hesitate.
Grant, we earnestly wish that, however piled up the difficult situations blocking us, many strong, brave, dignified, and trustworthy children of Thine, who know how to overcome them and deal with them and cross over, may appear among these.
Father, giving thanks that Thou hast until now kept and protected this training period safely, since, with this day as the last, we will go down to our various places, protect the whole road we go.
Grant, we earnestly entreat, that, preparing material by which the result of victory can be left before this people and, going further, before humankind, we may become sons and daughters lacking in nothing to be loved with gladness by the Father in the heavenly world.
Take dominion over all that remains, and grant, we earnestly entreat, that Thou wilt send down the same grace upon the brothers and family members who wish for these to return; and, upholding the holy name of the True Parents, we have offered up all these words. Amen.