Let Us Remember: The Age of Attendance

Former Headquarters Church

The Unification Church is a second edition (再版). We are not the first edition but the second edition. Just as one takes what was broken, hammers and breaks it, and remakes it, one must cast off everything of oneself.

At this time, if even a little of one’s own thought remains, one cannot be restored to the original position.

The Unification Church Is the Second Edition (再版)

Though Satan’s side, which is the elder son and the first edition, perished, Heaven’s side, which is the younger son and the second edition, does not perish but wins victory.

Does our church belong to the first edition or to the second edition?

The first edition has already been occupied entirely by the satanic forces. Many belonged to the first edition, but they were all shattered. Those who belong to the second edition are the ones who inherited the mission of the first edition.

Today, you have entered the Unification Church and come within the sphere of benefit of the seven-year course. That is owing to the result by which your seniors toiled and, even while receiving persecution, won victory in the fight against the satanic world.

When the young women of the Unification Church go to be married, do they go to the first edition or to the second edition?

Where is Mr. Kim Dong-won here?

(Toward Mr. Kim Dong-won) Did Dong-won do well or ill to marry at that time? Since he does not say he did ill, it seems he did well? If he says he did ill, he must repent. To repent, how must he repent? He must repent: “I will never marry again.” This is the method of repentance most quickly forgiven.

Even if we are cursed, we must be cursed the first time; even if we are beaten, we must be beaten the first time. Once beaten, it is indemnified. But you must know that, as a condition of indemnity, the same thing is not presented twice before one person. No one can deny the fact that Abraham had to pass through a course of toil more than tenfold to settle the mistake of the offering of the three sacrifices.

In the course of restoration, one who sets up an indemnity condition can set it up only once. If the person set up to be entrusted with an important mission of indemnity fails, that person cannot be set up again.

Then what will happen if one fails to present the indemnity condition before the once-only age of indemnity passes?

If one fails in one’s responsibility, the merit by which one has lived flies away. The merit accumulated until now flies away completely. That is why one must resolve upon death and fight desperately for God. Because Jacob, when he wrestled with the angel at the ford of Jabbok through the night, fought at the risk of death, he could win. Because this is an urgent great task of humanity, one cannot say, “Tonight I lost, so let us do it again tomorrow night.” If one does so, one can meet such a time again only after thousands of years have passed.

The Urgent and Important Seven-Year Course

Because the history of restoration has flowed for six thousand years, for one person to set up a condition indemnifying six thousand years, he must come forth bearing the Will for at least sixty years.

In one’s life, not six years but a full sixty years, one must agonize and set up indemnity conditions. Yet if one cannot set it up in that period, one must set it up again over 120 years. Because Jacob and Moses walked an indemnity course (of four thousand years) for the sake of Jesus, they walked an indemnity course of forty.

Therefore, when one thinks that one must not miss the time, one can know how urgent and important the seven-year course is. We must challenge the seven-year first-edition fight, vow before God, and, for the sake of national indemnity, be able to lay ourselves upon the altar of our accord and make ourselves the offering.

You must know that this seven-year period is the once-only period in which the Teacher says he will make you the offering and offer a national sacrifice.

If you go out to such a battlefield after marrying, there is much hindrance. That is why it is best, as far as possible, to marry after finishing the seven-year course. Those who have married until now are all in an unfavorable position.

Then what becomes of the many who have married?

Those who have married until now become historical offerings of indemnity.

Therefore, now the young women must all finish the seven-year course. Only when, by God’s Will, the age comes in which Korea can welcome us, will you be able to meet a first-rate marriage partner.

Until now, the Teacher has walked the seven-year course to complete the mission of national restoration. Considered centered on the ideological standard, the Teacher’s inner standard is the Abel position, and the outer standard is the Cain position. That is, seen centered on the Cain-Abel standard, the inner standard is the ideological standard.

In the ideological aspect, the Teacher stands upon a standard that can surpass all the power-holders or any organization of this nation—that is, a heavenly standard. Thus, when the thirty million people become one and set out on the worldwide course of restoration, it becomes not a second first edition but a second edition.

Between those who held the authority of victory in the first edition and those who held the authority of victory in the second edition, which is greater?

Those who held the authority of victory in the first edition. Those who won in the first edition can decide the second edition as they please; if they wish to go, they go, and if they wish not to, they refrain.

One who did not pass the first edition cannot go even if he wishes, but one who passed can go on to the second and third editions. This is because it is a providence of restoration extended as a first round, a second round, and a third round.

Therefore, if one wins in the first round, one can go on to the second; if one wins in the second, one can go on to the third.

If, in the first fight, one won a national-level victory, because one takes the glory of a national-level victory, one can, even after going to the Kingdom of Heaven, bear the important responsibility of a national-level standard. But without again extending the worldwide responsibility, one cannot advance to the position of bearing worldwide responsibility.

Thinking thus, the officers of the Unification Church must know clearly. Even if the 36 Couples fulfilled their responsibility in the first-edition fight centered on Korea until now, they must once again go out to the world stage.

The 36 Couples are the responsible ones for going out. Nevertheless, when they do not go out, God does not reproach them for not going, nor does He call them to account. Instead, they cannot take part in the place where victorious results were brought about through the worldwide mobilization.

But one who says, “I cannot stay here. I will follow the Teacher to the second edition, to the final edition,” must suffer in any case.

If, when one suffers, one bears responsibility and suffers in place of the Teacher, one comes to be able to stand in the same position as the Teacher.

That is why you must know how precious it was that you took part in the first-edition fight of the seven-year course and, as a true person, fulfilled your responsibility before God, shed tears, and shed blood and sweat.

The Ideal of the Unification Church, Spreading to the World

From when did the Word come forth?

It came forth when the Teacher was sixteen years old.

This is not to speak of common sense or the formula for solving a mathematics problem. It is not, in the case of a woman, to remember some fashion by which she would make herself stylish, nor, in the case of a man, to seek a road by which he can be remembered among the dwellings where he has lived in the world until now.

You must, with the pride of a person who has taken responsibility for this fight, remember to be centered on that responsibility.

In this world into which you were born, there are four great saints—that is, Jesus, Confucius, Shakyamuni, and Socrates. As people revered such saints, they came to long for the environment and life in the background from which those saints arose; and as they did so, the question of in which nation a saint was born became a matter of concern.

The Teacher has visited the nation of Israel, where Jesus was born. He visited Bethlehem and Jerusalem, but that place did not seem to him a blessed land of Canaan flowing with milk and honey. There was only a little field in a semi-desert region. Donkeys and camels caught the eye there in great numbers. And there were many olive trees. Because the climate there is tropical, he felt it was not a good land.

Why do the Christians scattered all over the world today regard making a pilgrimage to Israel as the greatest happiness of their lives?

Because it is the place where Jesus was born. That Confucius is great is because, centered on Confucius’ thought, a nation was revitalized and Chinese culture was created.

It is the same with Shakyamuni. Though born as a prince in a royal house, through austerities he himself attained enlightenment. And because he pioneered a road of life for the suffering people of all quarters, all the people who suffered, while revering him, at the same time longed for the nation where he was born. That is why India has become an unforgettable nation.

Then what must we, who await a saint, think of?

We must think of his achievements. As we think of his achievements, we come to think of the environment connected with the accomplishment of those achievements, and as we do so, we cannot help but think of the nation where the saint was born. That is why, even if the nation where a worldwide saint was born is a ruined and desolate land, there remain people who can seek that land. You cannot deny this.

The sovereigns of a nation in some age of history—that is, the sovereigns who boasted of their nation’s culture and power—all fled away, leaving only a single page in history. But if there is a saint, equipped with personal cultivation, who over the years laid an ideological foundation and formed a worldwide culture, one cannot but long for the nation where that saint was born—India if India, Israel if Israel, or Greece if Greece.

Even if that nation has perished, it is we human beings who wish to trace the traces the saint left in that nation, wish to recall the form of the times when that saint lived, and wish to touch the culture and the feeling of life of that age.

The ideal of the Unification Church can arise, within God’s providence of restoration, surely only once—only once. It cannot be again. Moreover, now, seen in terms of external relations, it is an unprecedented and never-to-recur historical moment. What a tremendous fact this is! The actual state of the Han people today is too wretched. Though it is a people entrusted with an inexpressibly grave responsibility, it is in a position that cannot but be pitied by the various peoples of the world.

Yet even amid such an environment, a cultural foundation and an ideological framework that can build a new world will, through the movement of the Unification Church, come to appear in the world.

If we devote ourselves to that, there will be no way to deny that this unfortunate place in which we stand today becomes a place of struggle for historical happiness.

Then do you think the ideal the Unification Church holds is something above the standard Jesus set up, or above the standard Shakyamuni set up?

Or above the standard that Socrates or Confucius set up?

If you come to set up a standard above the standards they set up, you come to stand in a position of higher and more precious value than they.

Have you thought of this?

To your eyes, it may seem that the Teacher is nothing and merely came along, but when one stands upon this earth today and looks back over the history of the world, the ideal the Unification Church proclaims is the highest. It is beyond doubt that the world will become one centered on the Unification Church ideal.

The Historical Background of These People

You stand in the place that must become the terminal point of God’s providence of restoration. Therefore, you must consider how tremendous this place is in which you stand and how earnest and precious a being each individual of you who stands here is.

When the Teacher went to Jerusalem, he stopped by the museum and asked whether there was any relic Jesus had used or possessed at the time, but there was nothing.

If a relic Jesus had used—even one small fragment of a chopstick—remained, one could not buy it now even by giving all the money in America. It has an infinite value that one could not buy even by giving the whole of America.

If some garment Jesus had worn or possessed remained, that garment would have infinite value. It would be a value that could stand as the highest value in the cultural world. This is so when one considers the influence exerted through it over the course of history. But the people who lived in Jesus’ own day did not realize that there was such value.

The people of that day were in a position of eating and sleeping together with Jesus, acting together with him, cultivating themselves together with him, yet they did not know there was such value. We must feel the shame that this became before all the descendants.

Therefore, rather than feeling the value after the time has passed, rather than respecting the personality by looking at the achievement that led to history, one must possess the nature (素性) and the ground by which one can know the value in one’s own day.

If there is a person who can exalt him as a being of value that cannot be exchanged even for the world and cannot be compared with anything in the world, that very person becomes the qualified one who can attend the Lord and inherit his work. I ask you to remember this.

Let us look back upon our own former selves. Both the Teacher and all of you have walked a wretched road until now. When one gazes upon every corner of these three thousand ri, upon the historical background of these rivers and mountains, our people were wretched.

Since the dawn of history, it has been a people oppressed and humiliated by other peoples, driven and pursued by them. When one weighs such a historical background, this land is a land in which historical stories and historical grudges are knotted, and these people are a people that keeps a historical sorrow.

You long for your home mountains and streams, do you not?

But have you considered that your home mountains and streams are wretched, filled with a historical grief?

There remain the traces of the blood and tears that loyal subjects and righteous martyrs shed wretchedly; have you ever held the mind to resolve and settle their grief? Have you ever held such a mind and shed tears and comforted them?

Because the fortune of these people was placed in adversity, there was a story that could not help but call forth tears.

If there is God’s Will to restore all humanity through these people, then the thirty million Baedal people must become servants who render full loyalty before God’s providence and must become dedicated offerers. But until now, there has been no such person.

Seen over the long history, you must know that this became the han of our ancestors, and that these rivers and mountains, these people, became one that left a bitter sorrow before God, who directly presided over the providence of restoration.

Why People Cherish the Relics and Remains Along with the Saint

Though the thirty million people ought to give thanks and praise for the fact that God, setting aside countless peoples, came seeking this nation and this people, they did not do so.

So you, born as descendants of the Baedal people, ought to step forth to take responsibility, in place of the people, for all the mistakes of this people—yet have you thought of this even a little?

When God, centered on this land of the eight provinces, goes seeking into some house—whether the dwelling of some commoner or some merchant of some county, township, or village—the story knotted in its background is, as the Teacher said above, no simple story.

You must know the fact that if He lowered an anchor of decision and made a providential departure, historical twists are steeped there, and a historical story is lodged there.

It is a historical fact that those who did not know this could not inherit history, and those who could not take responsibility and remember it could not bear public responsibility before God.

Why must descendants revere a great man or a saint?

Because in their hearts, all the devotion-filled historical stories are entangled, and the stories and twists of goodness are tangled within. To attain the purpose of goodness, one must put in devotion through such a foundation of theirs.

Otherwise, one cannot form a relationship with the road that heads toward the purpose. Though we are fallen descendants, because the human heart communicates with the heart of Heaven, countless people revere the saint and pursue the road the saint walked. Therefore, that is a pursuit of the original value; it is natural.

Seen from such a viewpoint, how much have the Unification believers yearned for this Will, and how much have they toiled centered on this Will in their present position?

While undergoing inner realization, was there anything of which you were self-aware, resolving that you must do this? When one thinks of such things, one has not done so.

Seoul is a place where the Teacher shed many tears from his student days. And the Teacher shed tears while going about the scenic spots of the three thousand ri, the eight provinces. Going about all the four directions of each province, each time he rode in a car and ran along the road, to loosen even a little sooner the painful heart of God, he hastened the running wheels of the car and, with a tear-filled conviction, was pressed in his haste to seek the struggling family members.

The villages throughout the country are such villages, lodged with the historical story of turning back with tears, leaving behind persecuted sons and daughters, persecuted members.

The Value of the Blood and Sweat Shed by the Young Men and Women of the Unification Church

On the seven-year course, the young men and women of the Unification Church—that is, the young ones in their twenties, the teenage youths—made a tear-filled resolve, and, even while being driven from home and pushed about by their brothers, set out on a lonely course of witnessing, entered villages that did not welcome them, and, in wretched places others could not imagine, hung up the noun called the Will and struggled.

How much have you thought of such villages?

During the seven-year course, the young men and women of the Unification Church went to every corner of the three-thousand-ri peninsula and, with a grave heart and a tear-filled heart, loosened the knotted historical han of God and the han of the age, thinking, “I have come, in place of history, as a laborer of indemnity for this age,” prayed through the night for those who regarded them as enemies.

Have you considered the fact that the voice of that prayer, calling upon the Father while clutching an empty, starving stomach, remains even now?

In the environment of that village where you now live comfortably and laugh, the voice by which our ancestors prayed with tears remains. Though they have vanished, you must remember the fact that the prayer of the inner heart, by which they clung to God and appealed and prayed in a desperate place, remains in the heart of God.

Have you considered the fact that they struggled, praying ten million times for the coming of that single day—when, subjugating the enemy who opposed us and planting han in us, we could bring victory to God and also loosen our own han—asking when that single day would come?

When one gazes upon the three-thousand-ri peninsula from such a viewpoint, have you considered that the bond of the very name by which our ancestors of old boasted, calling it a land of embroidered rivers and mountains, was tied from here?

It is truly a land of embroidered rivers and mountains, where God’s sons and daughters gave full devotion, shed tears, shed blood and sweat, and, staking their lives, contended and appealed.

In the past, our ancestors may have praised this nation and praised these people from a place of not knowing. But when one comes to know, this three-thousand-ri peninsula, where the Baedal people, the sons and daughters of Korea, live, is stained with the tears and devotion-filled blood and sweat our ancestors shed. You must remember the fact that a foundation and value of the heavenly heart remain here.

Though you ought to stand before the altar in the position of a devotion-filled offering, have you become qualified ones who can stand before such an altar?

If Jesus were to come to this earth now—if he came not among the Israelites and Judaism of old, but into an environment like that of the present Unification Church—he would embrace us and weep aloud. And gazing upon this three-thousand-ri peninsula, when he saw the story tangled within these people, he would embrace these people and struggle and weep aloud. Have you considered such a position of Jesus?

You must not forget the fact that such crisscrossed stories were formed through the blood and sweat of the young men and women of unification, who stood as the subject upon the three-thousand-ri peninsula.

When one digs into the bond of these people’s tears, there the tears of countless young men and women whose blood boiled are tangled, and the tear traces of the ancestors who wept aloud, resolving to tread over the historical han and cross beyond it, are tangled.

Further, the tears of God, who walked the historical course of the providence of restoration, are hidden there, and the tears of the Teacher, upon whom you gaze, are mingled there. Before this tremendous fact, have you ever bowed your head and adopted a true posture and, restraining your actions, struggled to keep the proper order of God? You must once again consider that you cannot but remember this.

We Who Must Make a New Resolve and Step Forth

Have you realized that you yourselves are too shabby, too deficient, and too far short to step before the historically tangled story?

Now, when you gaze upon nature or gaze upon a famous mountain, you must once again arouse a mind that can truly love.

You must, giving full devotion, full mind, and full will, grip the hoe handle and dig the earth. Have you equipped the qualification to boast that, with such a heart, ruling over all things upon the earth, you have done the work of the master? This must be brought up.

In rearing and shepherding your family members, you must, standing in the position of representing Jesus, who bore the historical responsibility, struggle with an earnest heart and convey the tangled story. And you must repent that you did not guide them under the pledge and resolve to bring, together with them, a heavenly victory.

You laborers of unification, are, when one comes to know, tangled within a tremendous bond. You do not know this in the process of following the Will. But once you fall away from before the Will, you will know.

Only when one falls away does one know how precious and blessed this place is. But knowing after one has fallen away is of no use. One must not know only after it has passed.

One who knows while placed before the Will, is the wise one, and such a person can become a leader and a responsible one.

You who bear responsibility in the provincial churches, you who vowed to render full loyalty before God in the provinces—did you actually live so in the past? You did not. Therefore, you cannot but make a new resolve—a resolve by which, in a new aspect, you can represent history and represent the age, and, standing upon the true intention Heaven demands, struggle to take responsibility for that story. You must know this.

That is why, even when you cross a river, you must not be the sort of person who crossed it heedlessly as before. Even in earning money, you must not stake your life as the same so-and-so Kim you have been until now.

Even in crossing back and forth over a mountain pass, you must not cross it as the same so-and-so Kim who crossed it until now. It is the same when you eat and the same when you walk the road.

Whether waking or sleeping, feeling wronged, rejoicing, or grieving—the whole of all your actions must be re-examined from that viewpoint. Recall once again when it was that you, as a responsible one of the age, ever considered such a historical bond and, within a right relationship, equipped a right posture.

With a new resolve to carry on a heavenly history of indemnity, you must go out toward the whole of the three-thousand-ri peninsula. Knowing that you are in such a position, you must once again make a new resolve.

What Shall We Leave Before Our Descendants

Now, when you go to the region or village for which you are responsible, you must not go with the same mind as before.

When, hereafter, your descendants seek the foundation for which you gave devotion and rendered full loyalty for the sake of this nation, this land, they will consider that land to be a holy land. Therefore, you must become people who, staking your lives, tumble on to leave behind historical tear traces, so that your descendants may find that land.

Thus, when your descendants seek and enter that land, you must make it possible for them to say, “Our ancestors did such-and-such in the past.” You must become people who render full loyalty, resolving to set up, as ancestors, a standard that descendants can follow.

Do not think you are a person who comes and goes instantly. You must think like a warrior of Heaven who has taken responsibility to stake life and death and decide victory or defeat. Bearing such a form, you must return to the post for which you are responsible.

Consider once again the village to which you must go. Then you will feel that the village is not the village you had known, not the village you have treated every day until now, but a village in which stories and twists are tangled. And your attitude toward that village will change. Thus, only when, in later generations, your descendants inherit that historical great work and can stand in a position to become still greater, can it be said that the historical bond developed; otherwise, it is a defeat.

You must bear in mind that the time has come when you must renew every environment in which you have lived until now and, as one who has taken historical responsibility, go by a new road.

When, tomorrow, you leave the Former Headquarters Church, ride the car, and return to the provinces, what will you take with you as you depart? It is serious. You must not be people who merely come and go.

If there is anyone who feels uncomfortable because there are so many people in this cramped space and wants to slip away, leave this place quickly. I know it is a strain, so many people sitting in so narrow a place. But it is not only we who know this—God knows it far better. The people of the world may laugh at this sight, but the Teacher does not think so.

The Teacher did not pray to God, “Build us a church.” Rather, he regards being in such a place as a glory. Even last night, behind that door, there was a great commotion, pushing and pulling to get in.

There must be people who attend, holding a mind that can, rather than gazing upon this forlornly, pray to comfort the sorrowful heart of God who gazes upon this: “Is it not a good thing that at one time there is even something like this?”

Only when there are such people can the world be indemnified and restored hereafter. Such an environment is a true asset that only our people, placed in a wretched plight, can possess, and it becomes material by which indemnity and restoration can be done.

A Time to Recognize Anew

This is something one cannot even dream of on American soil. There is a regulation there concerning assemblies, so attendance below the regulated number is permitted, but if even one person more than the regulation attends, it runs afoul of the law.

Attending in numbers greater than the regulation is unthinkable even in a dream. But in Korea, it cannot be so. One cannot but do what would be unthinkable in a dream in America.

Such an environment is not a condition of misfortune; rather, through it we can enter deeply into God’s inner circumstance, and it becomes a condition of benefit and grace by which the heartistic standard of God, who wishes to build us a church, can be connected to us. So how grateful a thing it is! You must think from such a standpoint.

Now, even coming and going from the Former Headquarters Church, one must not come and go habitually as one has done until now. Coming and going because there is an event, coming and going because it is Sunday—that will not do. Coming and going, anyone can do.

God does not want a person who does the sort of thing that anyone can do. The work of the Unification Church is not work that anyone can do. It is work that only a special person can do.

A special person differs in inner conditions and differs in outer conditions. The value he possesses differs, and the ideological standard he holds differs. Since the ideological standard differs, so does the mental standard, and since the mental standard differs, so does the standard of action.

Countless Unification believers have opened this door of the Former Headquarters Church and passed in and out, but I have not seen a family member who, opening this door and entering, weeping aloud with trembling hands as he pulled this door, said, “Father, I have sought the Former Headquarters Church I have longed for.” The Teacher has awaited meeting such a person ardently, but until now has not met one.

On seeing the shabby form of the Former Headquarters Church, you ought to become sons and daughters who pledge loyalty, saying, “Though it drives a nail into my heart, I cannot bear to look upon this form. Why is Heaven’s devotion-filled foundation so shabby? In my lifetime, I will change this shabbiness into magnificence.”

Now you are in the midst of crossing the last crisis of the seven-year course. Now is the time when the Teacher’s age passes forty-seven and crosses over into forty-eight.

At this time, you who are members of the Unification Church must overturn the thinking you have had until now and once again hold a new thought. That is, you must recognize the Former Headquarters Church anew and recognize the Teacher anew.

You must hold a new recognition from the district leader and a new recognition from the regional leader. You must hold a new recognition of the kwonsa (勸士) and, casting off habitual notions of the family member, hold a new recognition.

If the things you have remembered and known until now have not reached the standard God desires, you must set your thinking in order so that you can reach this standard one hundred percent. Thus, you must completely reach the standard God desires.

How ardently must God await your becoming young Unification believers who can do so!

If you think you have reached the standard God desires, that is a mistaken thought. You must once again consider that reaching that standard is a very difficult thing. Even so, you must not lose heart.

Principled Prayer

When spring comes, you will see the swallow that had gone to the warm south return to the eaves of your house and build a nest. Then after a while it lays eggs, and in about forty days you can see the chicks take flight.

While growing up in that nest, they must be cramped and hard-pressed in the narrow space, but once matured and able to fly, they can fly freely over all the world. It becomes a splendid swallow that can fly farther than any migratory bird and dash all at once to the warm south.

It is the same with you. That you are hard-tempered and put through trials here is so that, on the coming real battlefield of trial, you will not taste the grief of the loser. Here you must undergo trials twofold and threefold and arm yourselves with a new conviction.

If you become people who, like the swallow, know how to fly toward a new Kingdom of Heaven, you will surely come to know how blessed a nest this present foundation has been. That is why what you eat here is more precious than anything in a lifetime, and what you sleep and wear here is more precious than anything.

In a new age, one must believe a new truth. Your family members in the provinces must always offer a principled prayer when you pray. You must not say, “God, I pray tonight here in such-and-such a region, such-and-such a place.” When you offer prayer to God, you must state your affiliation.

From the south of the Former Headquarters Church, if it be the south, from due south if it be due south, equipping your bearing toward the Former Headquarters Church, you must state that you are so-and-so, in such-and-such a place of such-and-such a region of such-and-such a district. Why must it be done so? It must be done so in the sense of respecting the historical tradition.

Thereafter, you must pray for the family members you now shepherd—that is, the family members bound to you horizontally, centered on yourself. “I have the responsibility to give them light and to act for their sake. I lack the strength to fulfill this responsibility, so grant me strength.” Such a prayer gets through.

The more important the prayer, the prayer for an important solution, the more it must be done with the same heart as putting in devotion at the Former Headquarters Church. The method of prayer must be so.

Tracing the historical bond and historical background of the road the Former Headquarters Church has walked until now, you must become a tear-filled, heartfelt friend. There God is together with you.

If a person is praying at the Former Headquarters Church centered on God’s Will, you must hold your mind to pray from a position more loyal than that person. You must pray, “What is done at the Former Headquarters Church, I too will do here.” Yet you do not pray so. Seeing how one prays, one’s actions too will be likewise.

The Responsibility of Us Who Belong to the Mainstream

Members of the Unification Church must run for the sake of their post. When, being responsible for and active in some province, a good thing happens, you must say, “Father, thank You.”

When a good thing happens, do not rejoice for yourself on the spot at your gladness. “God, be pleased with this work. Be pleased with this work that has arisen at headquarters.”

After praying thus and after reporting to the district leader or regional leader to whom you belong, you should then rejoice.

On the road walked a person who lives with such a mind; there is no such thing as being blocked.

If the fortune of unification is a developing fortune of history, then as long as that fortune remains, the course such a person walks is absolutely never blocked. A thing that was blocked will instead bring benefit through goodness; it will not bring a result that binds that person through evil.

To what will you belong?

You must belong to God’s side. And even within God’s side there are a mainstream and a tributary; you of the Unification Church must have pride that you belong to the mainstream.

You who belong to the mainstream must, like a tree, put forth leaves when spring comes. When summer comes, the leaves must grow lush, and the flowers must bloom, and when autumn comes, there must be fruit. Receiving in season the nourishment the tree holds, they must grow together.

As the leaves grow, the branches grow, the stem grows, and the roots grow. They grow in the same position. That is the essence the tree holds. That is, as the Unification Church develops, you too must develop.

Whether one develops through a national foundation or develops through a village foundation, small though the scope may be, the form must be the same. It is where this cannot be done that an accident occurs, so one must realize that one is placed in a deficient position.

For you to realize this, the four directions must be fixed. That is, whether it is the eastern hemisphere or the western hemisphere of the globe, whether north or south of the equator, must be fixed.

Position is made clear only after the relations of above-and-below and front-back-left-right are fixed. It is likewise with the heavenly position in which you are placed.

You must, based on the degrees of the four directions, set up a value and fix your position.

Only then can you conform to the present situation and equip a right posture; otherwise, you end up in the wrong posture. In that case, there is no way but to be pushed out by the current of history.

You must know that the Unification Church cannot develop by following the orbit along which the world develops.

You who come this time and return must remember clearly how you must act for God’s sake. You must remember God clearly, remember the course of the providence of restoration clearly, remember the Teacher clearly, remember the district leader and regional leader clearly, and remember clearly that you develop only by holding the spirit of the Unification Church.

You must remember clearly what posture you must hold in relation to above and below.

The Principle of Multiplication

There must be an above for there to be a below; there must be a front for there to be a back. There can be no below-above. When I quietly observe you, you think of the below starting from yourself, and this is below-above.

If one starts from oneself, one becomes the below. But because the above comes first, one must first respect the above. If one loves the above more than the two who joined by liking each other, development is faster.

That is why the Bible also said that if two agree on earth and pray, whatsoever they ask will be granted. As for God and the human being, God is the above and the human being is the below.

In the vertical relation of above and below, there is no multiplication. To multiply, a dividing action must take place. And one must be upon the horizontal line. If one is on the horizontal line, multiplication takes place automatically.

In a vertical relation, such as the relation of a regional leader and a zone leader, there is no multiplication. But when they become one with each other and centered on the regional leader, if it be the regional leader, the zone leader acts together; multiplication takes place. This is the principle of creation.

Why do we witness?

To multiply. Multiplication is not accomplished in a vertical relation. Only by standing in a horizontal position, becoming one, and giving and receiving with each other is it done.

Therefore, you must, centered on the church leader, become one with the believers in a horizontal position.

Only then does development come about in every aspect. That the church leaders were told to become one centered on the regional leader is to develop everything thereby, and that the regional leaders were told to become one centered on the district leader is likewise to develop it further. That is, to develop—to multiply. When you pledge loyalty, there takes place a multiplication tens of times over.

The time does not grow larger and smaller. It is the human mind that grows larger and smaller, so even an individual acting apart in some province must stand on a horizontal standard centered on the news that comes from headquarters.

Just as every sensation felt within the body is conveyed at once even to the cells through the nerves, so too all the family members must be in a position to feel the same, at once, about news from headquarters. Only then can one lead a normal life. That is why it is a natural principle that you long for headquarters.

But if, like something conveyed through the nervous system, one forms a relation only on a vertical standard, one may feel it momentarily but cannot feel it continuously. When one considers the structure of the bones of our body, it is connected orderly, vertically, and horizontally.

Let Us Remember; Let Us Remember Once Again

What must you, who come and go from headquarters these days, bear in your mind as you go?

It is “Let us remember; let us remember once again.” You must know clearly that your character is decided by how far you transcend habitual feeling.

That is why, in facing the Former Headquarters Church, in facing the district, in facing the region, and in facing each individual, you must once again renew the position you have taken until now. Before one recognizes a new position, there is no development. No new creative power can arise. The principle of creation is so.

The four-stage doubling movement—this is one of the four great goals we set forth this year. To hold a great ideal to over-fulfill it is no problem. But if one holds the posture of trying to evade sacrifice, then, if last year was difficult, this year will be all the more impossible. That is why you, who have this year’s tremendous goal before you, must remember this all the more. You must realize God’s heart, God’s circumstance, and God’s wish.

Thus, forming an inner heartistic foundation, you must complete the four-stage doubling movement, or the activity for the restoration of the economy, and accomplish all of this.

When one considers such matters, the notional recognition you have heard until now through the district leader will not do. A thoroughly remembered recognition must become the source of action that can move and set off an explosion through all your limbs and members.

If the amount of this explosive power comes to be less than last year, one becomes a straggler in the seven-year course.

That is why you must once again remember. You must once again remember the district leader you have known until now and once again remember the regional leader. You must, at the very place where you grow weary, once again remember.

The cause of your heart growing weary lies not with God, but the cause lies with you yourselves. God has no way of blocking the road walked by a person who wins. God guides the person who gives full devotion and steps forth. That is why, if you had given full devotion, there would be no losing heart, growing weary, and falling away.

That you grow weary on the road of the Will is because you are centered on yourself, not centered on God. That one starts from oneself and ends in ruin is precisely self-proof that one is a fallen descendant.

If what starts from oneself were the same as what starts from God, would restoration come about automatically?

You must have heard this tremendous Word about indemnifying the history of sin accumulated until now, but have you struggled, clinging to God, standing at the very front line for indemnity and restoration?

Have you truly stood at the front line for indemnity and restoration, centered on the district leader responsible for the province if it be the province, the regional leader responsible for the county if it be the county, the church leader responsible for the township if it be the township, and collided with Satan?

Things to Recall When Encountering Difficulty

You must look back upon the history you have passed through until now, gaze upon the present, and advance toward the future.

You must renew what has been recognized and remembered from the past to the present, and run so that a new memory and recognition can seize your mind.

You must know clearly that, without becoming people who hold such resolve and conviction, you cannot attain the intended purpose.

For that, what must you recall?

For you to do the work of attaining the intended purpose, there cannot but be difficulty. There ought, of course, to be difficulty.

Each time you encounter such difficulty, you must recall the figure of Grandfather Noah, who, even while receiving the blame and derision of those around him for 120 years, gripped the adze, hewed the wood, and built the ark. And you must not forget the toil by which Abraham, Isaac, and Jacob, passing through three generations, restored the heavenly bond and strove to attain the original purpose that God had sought.

For the sake of the people of Israel, how difficult a period was the 120 years that Noah walked!

That the people of Israel, unable to stand before God’s Will until now, became a people abused by countless peoples and rejected worldwide, is also because they committed the folly (愚) of failing to attend to Jesus. But Jesus prayed a bloody prayer in the Garden of Gethsemane and, even while bearing the cross and climbing to the summit of Golgotha, did not mind that his body was torn and ruined. He resolved and pledged solely together with God.

You must recall that there was such an iron-firm inner resolve.

At some time, have you ever prayed, weeping, “My Father!” like Jesus, who prayed in the Garden of Gethsemane?

Have you ever stood in the position of Jesus, who, unbowed by blame and derision and mockery and the whip, resolving upon death, bore the cross on his back and advanced toward the summit of Golgotha?

And have you once again recalled all the past bonds of our ancestors?

It is the principle of the providence of restoration that those historical stories must be re-enacted before you today and indemnified by you.

That is why you must think that this age has set you before such a condition. Thus, you must become people who struggle and whip yourselves, resolving to become ones who, like Noah, Abraham, and Moses, can weigh the grief and sorrow of God and weigh the heart of the historical ancestors.

When you come to shed tears, you must not let them become worthless tears. Do not become a cheap thing sold off at a single word from a stranger; do not become a cheap person who throws away his road of life at one person’s word.

You must resolve that, even if a typhoon blows in, you can stand firm, and that, even if the enemy comes surging in, you will be a weapon that can crush that enemy. Be people who make such a resolve—do not become people who collapse of themselves amid the surging storm and the chaotic environment.

If We Think from the Standpoint of God and the Ancestors

How much have you, on the historical course, grasped through experience, within your living, the heart of Jesus, who prayed a bloody prayer in the Garden of Gethsemane and went toward Golgotha?

How much have you walked the course that Noah endured for 120 years?

How much have you walked the course of Moses, who cast away his glory and, burning with patriotism for his homeland Israel, not minding death, advanced solely toward God’s Will?

You must step forth, resolving to become people who can trace history upward and comfort them. Once you clearly know that you are people who must comfort all the ancestors in such a position, you cannot grow weary even if you tried.

Seeing the ancestors thus, you cannot grow weary. Only so can you set up even a single condition by which the mistakes the ancestors made in bygone days can be restored. What the ancestors did alone will not do. Nevertheless, you think centered on your own individual self, not centered on God.

However destitute and wretched you may be, however painful a thing you may have, can it compare with the sorrowful heart of God when He lost His sons and daughters and with the lonely footsteps by which He walked for six thousand years to seek His lost sons and daughters?

Even while colliding with sorrow and cursing and wretched environments on the historical course, God has not for a single day considered us to be unfilial children; rather, He carries on the providence to save us.

When you think that there is a God who carries on the providence of salvation, dreaming of a new Kingdom of Heaven of hope, you must think, based on the standpoint of such a God, and take part in the work He does.

If you do so, you become a historical ancestor.

If you think of such things and actually feel this thought, there is no reason to lose heart and grow weary.

If, even after hearing such words, it is not clearly recognized, then pray—pray. I am telling you to pray, centered on the Principle of Restoration.

When God created Adam and Eve, how much devotion must He have put into creating them! Not knowing that, Adam and Eve fell. When Adam and Eve fell, how sorrowful must God have been!

When Adam and Eve fell, God sought to indemnify and restore, centered on Cain and Abel. And when that broke, how sorrowful was God’s heart! If you had stood in such a position, what would have become of you? You must not be so.

You must pray, centered on Noah, from the standpoint of Noah. You must pray from the standpoint of Abraham, if it be Abraham, or of Moses, if it be Moses. You must pray from the standpoint of John the Baptist, if it be John the Baptist. I am telling you to take the position of the pitiable John the Baptist, who ought to have recognized Jesus but did not, and to pray. And you must pray from the standpoint of Jesus, who struggled as he walked the three-year course of the public ministry. I am telling you to pray from the standpoint of Jesus, who bore the responsibility to gather the whole of the betraying people, prepare God’s altar, and return the result of victory to God; and you must pray from the standpoint of Jesus, who bore the responsibility to restore not only the people of Israel but the countless fallen humanity of the world.

And you must pray, centered on the Teacher whom you have seen until now, becoming the standpoint of the Teacher.

Why the Restoration of the Economy Has Been Emphasized

Then what must you think of, and what prayer must you offer?

It will not do merely to think of and pray for your small village, county, or province. There will be many complicated stories even in moving about centered on Korea at present, but that is not the problem.

Beyond that lies a far more tremendous worldwide problem, and you are in a position where you must worry about it and pray and go forward. That is why the sufferings that arise within the country cannot even be counted as sufferings.

So can you grow weary?

All the more, young men and women in their twenties whose blood boils. That is why there are many young people in the Unification Church.

If, in such an environment, you were told to take up a gun and sword and step forth, you must not become one of the crowd that accuses. Though you ought to become a person who, in the final hand-to-hand combat, seizes gun and sword and fights a bloody fight, you must not become a person who, in such a place, struggles only to love his own individual self.

When you come to be welcomed—the moment of welcome that your district leader and regional leader did not have, and in place of the ancestors who came to this land, this region, and were despised and not welcomed—you must give thanks.

Should they appear even in a dream, you must rejoice while holding an inner heartistic standard by which you can say to them, “I will not receive it, so you receive it”; when you cannot, you are dragged along without knowing it.

That is why, when you go out to such a place, you must go with your hair cut short. You must go with your hair cut short and your belt tightened. At such a time, there is much possibility that you will be able to laugh at what appears before your eyes.

You must face it from the viewpoint of being able to digest it, and each time, cling to God and pray. You must return, through God, before the ancestors of the ages, the ideal Abraham could not face, the han Noah could not loosen, and the environment our ancestors could not face.

You must face it with the attitude that, being a servant of a servant, I am too lacking to be welcomed. Then you will not fall away from the heartistic standard, nor be dragged about by Satan at all. When you cannot do so, nine times out of ten, you will be dragged about.

At this time, when the restoration of the economy is being emphasized, it is all the more so. When one considers all the background in which one has lived until now, what use is all this if you grow weary?

The regional leaders in the past found it as difficult to obtain a thousand won as to pluck a star from the sky, but now they think even ten thousand won a trifle and think even a hundred thousand won a trifle.

That the Teacher has, until now, emphasized the restoration of the economy through enterprise was so that it would become for you a foundation of life and a footing of God, helping to raise the heart. But when I consider that it has instead come to be used as a material for selling off the heart, I am pained beyond measure.

When one considers this problem and that problem, you must know clearly that I cannot but once again emphasize the forming of an inner heartistic foundation.

Our Nest

That you, who have stepped forth in place of God and for the sake of the people, give anti-communism lectures is not done for the sake of a few people. It is because, on the road of restoration, communism is a satanic force that must inevitably be smashed. Because God strives to set up a victorious people, you must hold the mind that you cannot be welcomed before the day comes when the whole people welcomes.

You must know how to face it with a humble mind, resolving that, rather than standing in front when the people welcome, you will sit in front of all the righteous ancestors who came and went before, so that God may rejoice.

Now you must not stand in that place of being welcomed. That is a transitional phenomenon. There remain many passes you must cross and much road you must run.

You must remember that you cannot but become people who, even if there is a hindering condition on that road, are resolved to cross over it certainly.

If you do not do so, you will sell off, without reserve, the tradition built up until now. The first among the merits built up in the fight of the seven-year course is precisely the tradition. Yet this is what will be sold off.

Until now, the Teacher has gone out to work wearing a work jacket. He wore even ragged clothes, not ashamed of them but in a position of boasting of them. But for great affairs, one must equip the environmental conditions and must also establish outward dignity, so now he wears a suit. That is to face God and to establish God’s dignity. Yet on returning home, he equips that old form again.

You must not feel let down or dislike it that the Teacher equips such a form. Such a thing must not arise. One who dislikes this is Satan.

That a factory develops is because the factory manager has the ability. When he goes out into town, he changes into clean clothes and goes out. When he returns to the factory, he must change his clothes again. But if, even on returning, he dislikes taking off the new clothes he went out in and changing into work clothes, he cannot be a factory manager. That is, if, on returning, he dislikes wearing those grease-stained clothes and dislikes handling the machines, he will lose the foundation he himself built up.

You, too, are apt to be in such a position. But you must know that, when you come to be placed in a wretched environment and shed tears as a wandering sojourner, there is a God who walks the same road.

When the Teacher goes to the factory, as far as possible, he does not go wearing a suit. Because there is a responsibility the Teacher has resolved in his heart, it is his han that he cannot work together with them.

Where is the nest that will rear you?

The place of being welcomed is not the nest. A place all people look up to, like the Kingdom of Heaven or a palace, or a foundation of rest where one can repose, is not the nest. The nest is a place where, casting off such a place, bearing the cross, and fighting and winning, one can receive God’s comfort.

You must once again consider that you must regard highly the comfort God gives; if you like the comfort the world sends, you will sell off the nation.

Give Full Devotion for the Restoration of the Economy

This year, you must move toward the establishment of an economic foundation. Because you go out into business, the established-church believers say, “The Unification Church young people do business; it is a non-religious organization,” but you must not mind that.

In doing the restoration of the economy, the Teacher does not want it done in a splendid and glittering place. He wants it done in a place of being welcomed even less. Even if told not to come, one must go.

Had the people all welcomed us, the providence of restoration would not have been carried on until now. I wish that I could make such a unified people, in which the thirty million people can be for one another’s sake.

If you reaped it in a good place, that becomes a small indemnity. If you rally and reap it even in a hard place, it is more precious. The Teacher thinks so.

However painful it may be for you, the devotion you put into selling that one item must be more earnest than any merchant’s.

If you hold a heartistic standard several times that of any other trader, they will bow their heads and buy even a more expensive item.

How much more will the number of such consumers be this year?

To do so, ordinary devotion will not do. Therefore, you must return to the field for which you are responsible and, praying over all matters, give full devotion. Only then is the Will accomplished.

When a district leader speaks loudly in a gathering of regional leaders, they take offense.

Did you receive from God a signboard that permits you to take offense?

But such a place, where one can take offense, is not a place of ruin; if one only overcomes it well, one lays a foundation on which one can win.

Therefore, when you return, you must not simply go out as you are, but, knowing this before-and-behind and left-and-right, centered on God, reflect on your posture until now, and I ask that you once again move from a new position. Do you understand? (Yes.)

To Become a Person of Heaven

Everyone, what is the age of attendance (侍義)? (It is the age of the life of attendance.)

Everyone, is now the age of demonstration (示威), or the age of attendance (侍義)? These days, many people are demonstrating. But do not be needlessly puzzled over whether it is attendance or demonstration.

You must go forward, placing an exact center in the age of attendance—that is, in the life of attendance. In attending God, there is a proper order. When one violates that proper order, God is the one who grows greatly angered.

Just as a parent who loves his child has a nail driven into his heart, or drawn out, by a single word of the child, so God, too, because He loves the human being, is one of much anger. That is why, if one is the least bit careless, one incurs God’s anger. That is why the teacher, too, in his own way, constantly tries to please God. Even in dressing, one must dress well. The teacher, too, feels excellent seeing a person well-dressed.

So the Teacher, thinking he too ought to do so, came out wearing a suit. Otherwise, he would have come out wearing a work jacket.

A person who lives to be praised in the township will be praised when he does well, but on the day he makes one mistake there, he is entirely ruined. But if that person, praised in the township, faithfully renders loyalty, resolving to be praised also in the county, a road of life remains. But one who goes about with bloodshot eyes to be praised also in the county, if he makes one mistake, is instead ruined.

Yet when one forgets the county and sets a goal for the province and steps forth, even if one makes a mistake in the county, one can survive again.

So we Unification believers must love God most and receive God’s praise. The praise given by any president in the world is no matter. Only the experience of being praised by God remains eternally. Yet the time when one can be praised by God has not yet come.

The Teacher does not wish that our Unification Church be praised only in the Republic of Korea. Nor will he be satisfied even if the three billion of the world praise it. One must advance to the very place where countless spirits can welcome it, and God can praise it, saying, “Thank you.” That is a tremendously far standard.

If one thinks, “Since I toiled and suffered for three years, I must surely be praised,” all the toil of that time comes to nothing.

Even if one toiled three years for the people and the world, one must think that one has not yet entered the place of toil and resolve to be more loyal.

Then the value of that toil spreads out more and more worldwide, and at the very end, one comes to be set up in a place where one can receive great praise—that is, worldwide praise. Only so does one become a person of Heaven.

The Road the Teacher Has Walked

Do you understand what it meant when the Teacher made you regional leaders and told you to take responsibility for Korea?

It was to send you all out to the five oceans and six continents of the world—Africa, South America, Europe, and so on. Yet there is no one in Korea who holds such a thought.

Even looking at the Japanese, they are all leaving Japan and striving for world restoration, but among the young people of the Unification Church of Korea, there is no such person. Is there, or is there not? (There are.) What do you mean, there are? To achieve that, one must equip the conditions.

If you toil and suffer and then take the position of wanting to be praised, you cannot escape those conditions. That is why you must think of moving the county through the township and the province through the county, centered on the responsibility entrusted to you. And I am telling you to think of moving this nation through the province. The Teacher has walked in this way.

The Teacher lived hard in a small mud-walled hut, yet he did not live in the worry of, “Since I ate such-and-such a side dish today, what should I eat tomorrow?”

Though his clothes were ragged and he was in the plight of going without food, in his thinking at least, he said he would surely conquer this world and build the Kingdom of Heaven, and he loudly proclaimed, Bang bang, that he could do it.

Therefore, you too, even if you come to live in the provinces in a single room, or a room the village people will not enter—that is, a plot of land where someone old and about to die entered, lived, and died—must leave behind a foundation on which all the world can be unified. And if one builds a church upon that foundation, how precious will Heaven regard it!

That is why I am telling you not to think that you go about centered on that one village alone. And you must not regard being praised there as the whole. Such a thing can commonly happen. I am telling you to think of it as the same as when, on treating a passing traveler to a single lunch, that traveler says a word of thanks.

Holding such a thought, you must not, when an unpleasant thing arises, pray a prayer that appeals to God the feelings knotted in your breast, saying, “Ouch, I am so wronged I cannot live.” You must overcome this well and advance to the very place of resolving to die for the Will.

Only when you think that such things can happen in any matter is a condition set up before the Will. The person who is caught in this condition is a person of much greed. Because a person of much greed thinks that everything before his eyes is his own, he is caught in the condition.

Those who say, of the church, “So-and-so is such-and-such, and so-and-so is such-and-such,” are all people of much greed. However destitute one may be, one must absolutely not be so.

You must think that this being lacking and that being lacking are all things that come forth on the stage of trial for God to instruct me and appear as teaching material to educate me. The Teacher thinks so. Therefore, repenting of everything, you must fulfill your responsibility in that environment. Do you understand? (Yes.)

Attendance and the Blessing

Everyone, what is attendance (侍義)? It is attending, is it not? Then how much have you attended?

Wherever you are, when you receive help while hungry or in great difficulty, you will feel great gratitude. The teacher, too, had such times. Even now, he does not forget the people who helped him when he was challenged in his student days.

So the Teacher thinks that, once he has set up a condition during these seven years, he will repay them all then.

The Teacher remembers all the people who bestowed grace on him when he was in an environment of suffering grief while walking the road of restoration until now. That is, he thinks of repaying fully what he owes. Then why has he not repaid until now? It is because if he repays now, it would be only a small repayment.

There is one thing the Teacher thinks of with regret. There was a friend from Pyongan Province who helped the Teacher when he fled south from the north. He is grateful to that person to the marrow of his bones and even now cannot forget that gratitude.

So the Teacher had thought that, when the time came to repay after this seven-year course was over, even if he could not build houses for our Unification Church members, he would build a house for himself. He thought he must, hereafter, treat such people generously and show them their true worth.

The Teacher had all this in mind, but when the Teacher saw that person come at one time to the family members, saying, “Your teacher, when he was challenged, received my help, so all of you help me,” he was very pained.

So he thought, “What an unfortunate man. If only he had waited a little longer.” The Teacher is not such an ungrateful man. The Teacher had a deep intention to do so. Do you understand? (Yes.)

You, as ones who have attended God, how much have you gladdened God when you were glad?

You must attend to God more than the gratitude you feel while eating a meal when hungry.

You must always attend God—when eating or wearing something good and even when sad or challenged. And you must leave behind stories that can be remembered in the heart of God.

For you to rise in the world within the Unification Church, you must occupy the heart of the church leader of the provincial church and become a person who remains in that church leader’s heart.

That is, you must become a person who can first remain within the village, if it be the village, a person who can receive the transferred blessing of the church leader.

Thereafter, you must remain in the heart of the regional leader, remain in the heart of the district leader, and, further, remain in the heart of the association president. Only then do you remain in the heart of the Teacher. One must pass through such stages.

The Seven-Year Course Is a Process of Preparation for the Life of Attendance

That is why, for you to remain in the hearts of your superiors, you must put in devotion. For that, your heart must be filled with the desire to give away even one good thing you have.

In the world of the heart, one does not communicate by objects. One communicates by the heart. One communicates through a bond by which, with an ever-grateful heart, one can grieve together when a superior grieves and rejoice together when he rejoices. God is with a person who lives so.

So when he grieves, God too grieves, and when he rejoices, God too rejoices.

That is why you must not face the district leader or the regional leader without passing through such stages.

In attending, there are stages. That is why, if one has become a member of the Unification Church, everyone must pass through the whole seven-year course. That is, the seven-year course remains as an absolute process for fallen human beings, as a process of preparation for the life of attendance.

Nevertheless, many people do not know about the seven-year course. They have all forgotten it. What about you? You must not think, “What is the seven-year course? It’s all just so-so.” That is why, speaking in terms of the family, if two people live, they must live the life of four people. That is, they must attend to the parents. But attending the parents alone will not do. Further, they must attend even the son of those parents. Do you understand?

That is why, for you yourselves to restore the Four Position Foundation, you must not attend the parents alone. You must, without fail, attend even the son. In this way, you must connect all your devotion to them. Then, in the outer aspect, two people live, but in the inner aspect, it becomes a living foundation of a full four people, five people.

In attending the parents, one must attend for three years. Why three years? To restore the three-number course all at once. Therefore, when you come to live centered on the family, even if the Teacher visits the house where you live at any time, without notice, there must be a room where the Teacher can sleep.

If there is no room, there must at least be a spot. That spot must be a place into which devotion has been put.

That is why, centered on that spot, even if it is a single room (danganbang: a North Korean word meaning a single-room dwelling), you must always make one place into which devotion has been put.

Thus, when the day comes that you can attend the parents, even in dressing you must wear prepared clothes, and even in putting on shoes you must put on prepared shoes, and, making yourself clean, prepare to attend. Even in taking the broom and sweeping the yard, you must sweep it once more. And you must recall the parents a thousand times, ten thousand times.

Have you done so? Have you done so?

To become a living church, all must do so. In the church, there must be a place where the Father can come and pray. In ordinary times, you must light the candle of the heart and put it in devotion.

Hold a Longing Heart

These days, when one looks at the regional leaders, there are many slack regional leaders. Going about selling guns, though the day of worship has come, they have the family members hold the worship among themselves, while they do not even know the day—there are many such regional leaders.

Who manages the sacrifice?

The priest manages it. Is that not so? The sacrifice must not be managed by a guest. That is why, if you do not regard the public gathering as important, even in the provinces, you cannot develop. Do you understand, regional leaders? It is the same with the zone worship.

On Sunday worship, you must without fail bathe and purify yourselves, offer worship before God, and also go to the holy ground and pray. Even if no one comes seeking, you must lay a heartistic foundation on which God can look down upon that village and work together there.

The place where one prays alone before God, shedding tears, is absolutely not lonely. Because God is with you, it is absolutely not lonely. If, even after you have put in devotion for three years or more, there is no one in that village who seeks you out, that village perishes.

Even in the time you clip your nails, when the time comes that you can attend the Father, what will you do?

How will you show filial piety?

And you must think about in what form you will attend the Father. By which riverside might I meet the Father! In what place might I meet Him!

When you come to live deep in a remote mountain village, you will ardently wish that our Unification Church family members would come seeking, and you will worry whether some family member has fallen ill. And there must be a longing that says: I wish I could greet the family member closest to me; I wish I could greet the Teacher; I wish I could greet the district leader; I wish I could greet the regional leader.

A person who cannot long every day cannot attend God. You must know this.

Whoever you long for, you must always be steeped in longing. But a person who, as soon as it is midnight, says, “Hey, hey! Let’s sleep,” is a person who causes worry to God. The Kingdom of Heaven has no night and day. When one bears the bond of the heart, night is no matter.

When you hear that someone is opposed and persecuted, you must be more indignant and heartsick than that person; and when you see a person who is praised, you must be able to report that person to the regional leader or district leader and boast of him. You must hold a mind that wishes to report everything and boast of it.

That is why a person who has no longing heart is a person who cannot live the life of attendance. A longing heart—that is, you must long for headquarters, long for the district, long for the region, long for the church, long for the family member, and long for the brother. A person who lives with such a mind is absolutely not lonely.

Then, through that person, multiplication surely takes place. Only a church built under such a standard is a normal church. Then how is your church? They are all cold. If such a foundation of longing has not been formed, you must be able to comfort yourself, talking to yourself, while even looking at a photograph. A story woven without words is even more splendid. Then the tears the Father has shed all this while melt into a single emotion. Have you done so?

Amid those shed tears, an emotion that can communicate with Heaven arises.

When you shed tears and call upon the Father, where does that voice go?

When you see family members challenged, that is not someone else’s affair. When witnessing team members come to the village where you live, you must have the mindset, “They have come to do my work in my stead, so I want to go and see them.”

One Who Walks the Road of the Way, Become a Cousin to a Beggar

Because a filial son is in the position of taking responsibility in place of the father, he, of course, takes responsibility in place of the father’s work; but if there is a place around him where he must extend a hand of devotion, he must have an earnest heart that wishes to go there and, going there, to shed tears and be together with the family members there.

A person without such a heart cannot attend the Teacher. A person who cannot hold such a longing heart is a person who has left the sphere of the life of attendance (侍義). He no longer holds the same purpose as God.

If believers who believe in Jesus love the brothers of faith, who are Jesus’ beloved brides, that is loving in Jesus’ stead, so that person is quickly indemnified and restored.

A complete plus gives birth to a complete minus. Therefore, when the heart is completely united, a complete object partner of the heart comes forth, and, continuing the yearning heart of the bridegroom and bride, if one cannot form such a relation vertically, one forms a relation horizontally—as a comrade, or family member, or compatriot—and multiplies.

When a person is hungry, he eats much food. However hungry one may be, one must be able to share the food with the person beside one.

Because the prophets and martyrs who stood in a more loyal position than you failed to establish God’s Will in the same position as you, han remains. That is why the whole becomes God’s object.

Do you have a longing heart?

Are there times when you long for the district leader and long for the regional leader? And are there times when you long for and wish to see the Teacher? (Yes.) There must be, now and then. When you are persecuted and wronged, you say, “Teacher! Love me as much as you love the Teacher,” but as soon as you become the least bit comfortable and glad, it is not so.

When you enter a place of being beaten and grieved, you think of the Teacher, but when it is not so, you do not think of him.

That is why, hereafter, when the environment gradually improves and there come to be many people who welcome the Unification Church, that very time is, before the believers of the Unification Church, an emergency age of crisis. Do you understand? (Yes.)

First, if there is little money in one’s pocket, the mind to pray does not even arise. Everyone, is it so or not? That is why one who walks the road of the Way is told to become, every one, a cousin to a beggar. He is told to cast off the house and cultivate himself in the mountains. But, though we can enter in the form of a beggar until we enter the gate of the Kingdom of Heaven, since it will not do when we live the life of the Kingdom of Heaven, we must choose as we go.

Instead, the heart alone must always be constant. Because you have received the education of the heart, you have until now been able to come forth ethically in such fields.

That is why one must first set up a heavenly standard in the vertical relation and indemnify the vertical and horizontal. It is above and below, before and behind, left and right. Is it right-left, back-front, or below-above?

Is it below, above, back, front, or right? (It is above and below, before and behind, left and right.) All nourishment whatsoever rises from the root.

A Life of Victory

The Teacher fears most the family members and families who are devoted. And when he sees a family member who has suffered, the Teacher knows at once that that family member has suffered.

A place into which devotion has been put is not a place one visits carelessly. That is why, if, after entering the Unification Church, one does wrong upon the foundation on which the seniors put in devotion toward Heaven, one is entirely caught when one goes to the spirit world.

There are people who, not knowing this, entered the Unification Church and became traitors. Such people are caught for seven generations in the spirit world.

If the Teacher merely marks them, they are caught when they go to the next world. Where is there such a grievous thing? When the evil world comes to ruin, they are the first to be ruined.

That is why you must live the life of attendance. Rising from your bed in the morning, you must dedicate your first word before Heaven, and, when you step out of the house, you must plant your first step with the right foot and dedicate it before Heaven.

If your everyday habit becomes so, your living can become the life of attendance. From this viewpoint, I ask you to take a living attitude on a principled standard.

Now! Let us stop here; you have not forgotten today’s “Let us remember,” have you? (Yes.)

Now you must yourself lay a foundation for witnessing. But will it do with your present attitude? Moreover, the women, too, must go out to witness. The women among the Unification Church family members must go out to witness for three months or more. Those women who do not do so are, hereafter, not to be sent to marry even when they come of marriageable age. This is because an indemnity condition remains.

And what do we call young men who have not married?

We call them bachelors. If one is a bachelor, one must come to the Unification Church and take away the women.

So a thousand years is like a day, and a day is like a thousand years. Surely one waits until one’s eyes fall out. That is why one must experience much more. That is, through spiritual sense, one must know what kind of sense the other party brings.

Yet most people who prophesy through the spirit world make mistakes in this. Therefore, one must judge it well. That is why one does not speak carelessly, because the spirit world taught one. One must digest it all and, changing its position to fit the pursuit of a normal life, deal with it. Otherwise, a blowout (punk) occurs.

The Teacher, Who Was Loyal Before God

The Teacher has grasped such things through experience. How wretched it must have been when the Teacher was in prison! Yet God promised the Teacher many things. Each time, if the Teacher had wanted to resent God, saying, “Ugh! How am I to break through something so far off?” He could have resented Him with ten million stories.

But, since he was born a man, he resolved that, even if he perished, he would perish splendidly while working, staking the great God who created Heaven and earth. In truth, only one is so manly.

Even though one says he is loyal before God, if God rejects him one hundred percent, that too is splendid. But ordinary people, when they enter a place where God rejects them one hundred percent, would betray God ten million times and, regarding Him as an enemy, seek to take revenge. But if there is a person who, even in such a place, laughs, “Ha-ha,” and says, “That much will not move my heart,” God says, “Well, look at this fellow—he has a spirit greater than ten million people!”

Because the Teacher thought of this and resolved, God cannot but love the Teacher.

If God did not love him, the Teacher would surely collapse when he reached the ten-millionth crisis. But even if one’s spine protrudes and one crawls about and comes to die, one must not cast off the resolve one holds in one’s heart.

So the Teacher suffered much torture. He has been beaten so much that clotted blood coursed through all his limbs and so much that several bowls of blood poured out.

Do Not Lose the Time

In the Japanese colonial period, the Teacher suffered even the torture of being struck in the belly with military boots. Two fellows hold the arms from the left and right, and two other fellows stamp from above. When that is done, what happens to the belly skin? Does it split? Does it burst?

So try sitting down once in the restroom and then rising. How painful it would be! But the Teacher did not lose heart. Ah! It is splendid. (Laughter) To say that one did such a thing for the sake of God—there is nothing like it in the world. (Laughter) Just consider it. Is it not so?

And even so, on leaving, one must be kind to them as one goes out. When, after being severely tortured for some five or six hours, one faints and topples over flat, at that moment sympathy for him instead arises. At that moment, the disposition is genuine.

Ah, one thinks: where might that fellow be now? To a person who pursues pleasure, no matter how much one explains such things, it absolutely does not get through.

In such a place, one longed for the time when one lived with the Father. Even in such a place—beaten to vomit blood, the flesh burning—I am one who prayed, “This blood is the blood of the ancestors who betrayed history. I still have a road remaining, so if there is a cross to bear, lay more upon me.” What a manly prayer this is! If the Teacher were to tell such stories, there would be no end. I have walked such a course until now.

Though I endure and go on, there will be a day of repayment. So, Father, endure. If you would judge the Han people, before you render the final judgment, notify me and judge. And if you would judge the world, at the last, notify me and judge….

When one thinks of such things, what a splendid man one is compared with a person who bewails his fate and laments his lot!

Even if, having appeared once in the historical age, one goes to the spirit world, they become a person who is revered worldwide. What a splendid thing it would be! Doing so comes only once. If one misses this time, there is no other. One must seize that opportunity.

Prayer

Father, we have greeted the evening of February 15, 1967. The children gathered here have attended this place, bearing ten million circumstances, to commemorate a single day of the road of the seven-year crisis.

We truly give thanks for the grace by which, while we stay here, the Father has protected us and counseled us.

We earnestly ask that You make us forget all the conditions that could leave behind the han of bygone days, let them be replaced by a heart of new hope, and make us children who can be held in the Father’s hand and follow the Father’s command toward the holy garden.

Father, for me, this is now the day of making a new departure at forty-eight, so protect me that I may render every loyalty for the sake of the mission left for this one year. I earnestly wish that You make me give all my strength and all my loyalty so that I may not appear in a shameful form, leaving a deficient place before the responsibility You demand.

Father, upon the hearts of the children who have gathered from every part of South Korea, grant that, from this day newly greeted, they may add a new heart, a heart of loyalty and filial devotion, before the providential Will You intend.

Father, I truly wish that You make them children who, struggling before the foundation of restoration the Father has left, resolving to loosen the Father’s worry, can, whether asleep or awake, whether eating or starving, whether dying or living, disregarding the whole, insist upon it and equip the way of loyal devotion.

Father, countless children who could not attend here are scattered throughout every part of South Korea, so, whatever circumstance may have come upon them at this hour, protect them with Your uniform grace.

Moreover, if a child is bowing his head and praying at this hour, place him in a place of Your special grace. I earnestly wish and desire that You make him bear a new historical bond ever more deeply in his mind and body.

Are there children who, centered on the 120 holy grounds of the 40 countries, take responsibility for and pray at some corner of a holy ground each day? If there are children who hasten their steps to seek that place, Father, protect them with a merciful heart.

Knowing that, the farther the distance, the more the heart of those who long for the land of Korea and yearn in their hearts for the Teacher in Korea overflows with an intensified heart, I earnestly wish and desire that, wherever they call upon the Father with lonelier tears when lonely and with a sorrow more knotted in the breast when sad, You add Your hand of love.

Father, I earnestly wish and desire that You make us the form of true children who guard the homeland, who, at the same time as indemnifying before the Father the faults of the brothers whom the humanity of the world has turned away from, can share with them, even spiritually, something that can be an aid and a help and a source of strength before them.

Father, Your children gathered here will now go out toward the battlefield with a new resolve.

For us, whose time to meet again is not easily granted once we part, grant that, when we meet, we may not meet in a shameful posture. We must appear in forms that are proud of each other and that the Father can rejoice over.

Grant that we may become sons and daughters who, equipping a posture the Father can rejoice over in our lifetime, can be remembered in the Father’s heart.

We have learned that it is possible in a place where one cannot equip all the conditions others wish and impossible in a place where one can hold all the conditions others desire. Grant that we may become Your children who, even losing all that the world desires, know how to be loyal, pour out all our heart and soul, and step forth resolved upon sacrifice, to equip that one precious thing You demand.

Grant that Your sons and daughters who now return may not forget the Word of counsel. Grant that we may not, from a still newer standpoint, forget the mission this age demands and the attitude of each one that this age urgently seeks.

Father, I earnestly wish and desire that You refine their hearts so that they can become Your children who renew the living foundation they have had until now and can gaze upon the Father and face the Will from a new angle.

Father, we give thanks that You have protected us without any accident until now. Grant that all the procedures of coming and going may now be an aid before the Father’s Will, and, especially, that this period may become a period in which we can set up a condition of light on the course we travel.

Father, I earnestly wish and desire that our four great conditions, planned centered on the year 1967, be planted in the mind with an undivided heart, whether asleep or awake, and that each one may become one who, following that Will, equips an earnest course.

We must restore not only the compatriots in the land of South Korea but also the compatriots in the land of North Korea. Since we have the mission to restore the beloved blessed land the Father loves, I earnestly wish and desire, Father, that You make us children who, now with a new resolve and conviction, face the land of South Korea and complete our responsibility before the time comes, and then march in full force and charge in full force toward the land of North Korea.

Since the fortune of history has driven this Korean peninsula into a new ideological sphere circling about this Unification Church, grant that we may bear all this and be able to drive in the humanity of the world.

And Father, grant that You mobilize the countless spirits of the spirit world and mobilize the good world, and drive in the descendants who can face the Will on earth; and I earnestly wish and desire, Father, that the new promised world, in which even the West can be embraced in the Father’s bosom, may come soon.

Grant that all the conditions we have infinitely hoped for and infinitely prayed for until now may not fall to the ground but yield a substantial result, and that the conditions by which the Father’s glory can be revealed and praise offered may soon be realized between Heaven and earth.

Thus, I earnestly wish and desire that the nation and the world in which we can face the Father’s joyful form and, through glorious victory, live attending the Father in person may soon be realized.

I earnestly wish and desire that the plan of every one of us may coincide with the Will the Father intends and coincide with Your heavenly and uniform grace so that the decision of victory may be handed down.

Giving thanks for the grace until now, I have entrusted all of this whole before the Father, so govern the whole of it in person. Upholding the holy name of the True Parents, I have earnestly prayed. Amen.