Let Us Return to the Origin

Cheonghae Garden, Yeosu, South Jeolla Province, Korea

Now, let us begin Hoon Dok Hae! (“It is the Message titled 'Jesus, Who Came and Departs,' on page 328 of Volume 9 of the Collected Sermons.”) I have brought the will of Jesus entirely to a close. Now the time has come to bring to a close everything that God had wished for.

What Remains for Us

In this assembly, I bring everything to a close and cross over into a new start, a new age.

What is it that remains for us hereafter?

Because of the Fall, there is rebirth—one must be born again. That word is like an enemy to us human beings. So it is too with the words “resurrection” and “Seung Hwa.”

We are holding the Seung Hwa ceremony. Originally, all the things called salvation, restoration, and God's ideal, and the affairs we have passed through, were things that ought never to have existed. From the origin, such things ought not to have been.

You have your surnames, and if one is Korean, the surnames of Korean people differ. Japanese people also have different surnames. The given names, too, are all of every kind. The words “God” and “the deity” too differ from nation to nation.

Why did all that become so different? What is the path by which a person is born?

Whether a Westerner or an Easterner, a Korean or a Japanese, that path is one path because it is by formula. One is not born according to one's own will.

There must be a mother and a father. It is not only the mother and the father.

If there is a mother and a father, there must also be siblings. What are siblings? They came forth inheriting the same bloodline of the mother and the father. And yet that mother and father have their mother and father, and they are all different. Originally, it ought to have begun with one ancestor, so why did it all become so different?

We do not know who the ancestor of our human race is. In Christianity, they say Adam and Eve, but it differs from religion to religion. The way nature is viewed also differs entirely.

Why is there so much of what is called world history?

The greatest problem here is rebirth—the point is, why must one be born again? It means one was wrongly born from the start. One must be resurrected. Resurrection means to live again, but they are not people who live.

In our Unification Church, we hold the Seung Hwa ceremony—what is its purpose?

An individual's Seung Hwa ceremony is unnecessary. Originally, resurrection is unnecessary, and the Seung Hwa ceremony is too. Yet all the things that get in the way must be cleared up.

Who must clear them up?

Not just anyone can clear them up, not just anyone can become king, and not just anyone can become a parent. How can there be tens of thousands of kings?

There is the term “King of kings.” Come to think of it, among kings there are all sorts of people. They are not only good people. Exceedingly evil people, exceedingly wicked people, are in that position as well. The ancestors of old tried to set up good kings, but not all kings were good. The point is that there were all sorts of kings.

In anyone's course of learning, there is not only kindergarten, elementary school, middle and high school, university, and graduate school, but even a doctoral course. There are the provinces and counties of a nation, so it is the same as anything else. All the things I feel from the clothes I wear differ day by day. They change according to the season. But clothes are not of many kinds. Writing is the same. It must all be cleared up.

Should there be many languages, or should there be one language? Is it good to learn languages? That is an enemy. The boundary lines of culture differ entirely—by the hundreds and thousands—even into the spirit world. The point is, who will make such things into one?

What is the Savior?

It is the master who can save the world.

Then what is the Messiah?

Meshiya (めしや) in Japanese is a rice seller. It is a rice shop. How does that become one? How can it walk one path? So the manner of being born must be the same, and the manner of living must be the same.

The start of life, too, is not of many conditions. One must be born from one root, become one tree, and become the leaves of one tree. And so one must bloom into flower.

Vegetation is grass and trees. If you look at the way the grass grows or the way the tree grows, the content is all the same. There must be a root, there must be a stem, there must be branches, on the branches there must be leaves, and then there must be flowers. It is the same with people. People, too, must have parents, a root, and a stem. Is that two stems? It is branched into ten million branches.

The branches are so, but the stem is one. On one stem, there are countless branches. On one branch, too, there are many leaves, but can those leaves be different? Then what is absolutely necessary for the ecological environment? The sun came into being. Do you know why the sun came into being?

Why did water come into being?

We do not know. The air came into being. As for what the thing called the land is, in the midst of the air—it is the globe. The globe centers on the sun; does the globe turn, or does the sun turn?

The globe goes around the sun once a year, and the thing called the moon goes around the globe. Centering on the large one, with the next one and the one after that, three become one and do not deviate by even a second.

To clear up all such things, religion came forth.

What does religion do?

It says, “Let us seek the root”—but what in the world is the root? Is there an owner of the great universe, or not? We do not know whether there is or not.

We do not know whether there was a mother and a father or not. The point is that we do not know whether the bloodline of my mother and father began in China, or began in India, or began in Mongolia, or whether a fish of the sea was our ancestor.

Those who advocate the theory of evolution say that from a fish, a human being came to be, and that it evolves into something larger, something better. The point is that even God is an owner who, having evolved, reached the highest position.

Who made the title by which one can become such an owner?

I was born on this earth and am living—what are the eyes for? They are for seeing, but seeing what? A woman's eyes and a man's eyes—“eyes” is the same word, but a woman's eyes and a man's eyes are different. Are they the same? Can a woman's eyes look about as they please?

It is asked what the eyes came into being for, but what is the use of knowing that? The eyes by themselves, with eyes alone, cannot constitute the head above the neck. There must be eyes, and there must be a nose, and there must be a mouth, and there must be ears. And here there is a breathing hole. What is this, again? And why has the neck become so slender? It is all things that people do not know.

What relation do those have to me?

The point is, what relation do they have to me, who am a man? What relation do they have to you, who are women? There are many women here! What relation do men and women have? Who said that the relation is to be so? Whether I am a person in a position to be able to tell it to become so, I do not know.

Everything Has an Interconnected Relationship

Nearly a hundred people who came from Japan are gathered here—are they Japanese women or Korean women? Why have Japanese women come to Yeosu and Suncheon and are carrying on like this? What is this, again?

Forty-day training, the Special Workshop for the Families of Marine Leaders! This, as the forty-ninth session, must cross the hill of fifty.

What, again, is the hill of fifty?

After the hill of fifty is the hill of a hundred, and to go to that other world and cross the hill of a hundred takes thousands and tens of thousands of years. There are the hill of a thousand, the hill of ten thousand, and the hills of a hundred million, a trillion, and ten quadrillion—and for whom are they all? That clearing-up has not been done.

The renowned figures among the religions are Sakyamuni, Confucius, Muhammad, and Reverend Moon of the Unification Church.

The word "Reverend" means to be respected; why is it “Reverend Moon”? Was it that, when I was originally born, it was to become Reverend Moon? Centering on what did I set out? Is Reverend Moon the beginning or the end? Is it reversed, or right-side up? No one knows. All the cumbersome things must be cleared away.

Does saying, after such clearing-up, that Reverend Moon became thus, make it so? Centering on content in which the whole can be the same, one must say, “Right, it must be so!”

Then, what is most necessary for us?

It is said that a person must possess intellect, emotion, and will (知情意); what is intellect (知)? One must know something. One must know something and then live affectionately.

What is it, in itself, to know thus and to live giving affection?

Centering on what must one live? Must one live centering on God, or live centering on the mother and the father?

Even if one says one lives centering on the mother and the father, if humanity is 6.5 billion, dividing the 6.5 billion into two, it is man and woman; and among men and women, the original mother and father were one, but it is split into more than 3.2 billion mothers and fathers.

If one must make them all friends and form relationships, what is to be done? For that, a cultural movement is needed—but is that movement a word spoken centering on people, or a word spoken regarding history? When one says “a cultured person,” there are also people unrelated to culture. Not everyone likes culture. Treating culture thus as an enemy, the development of the world differs.

What relation does the world of created things have to the cultural world that human beings have built?

Because they do not know all that interconnection, they are each apart. There are ten fingers—what would happen if every finger said, “I am the best!”? Can one live with that alone? If all, centering on themselves, say they are complete, there are ten roots. What are the east, west, south, and north that surround here? And what are spring, summer, autumn, and winter? What relation do they all have?

Someone must come forth and clear up all that entirely. How will he clear it up?

People wish him to clear it up, centering on themselves, and the point is, let us do that. When one clears it up, centering on oneself, to a certain degree, encompassing it, it becomes that which stands in my stead.

Japan's, too, is that which stands in my stead; the West's, too, is that which stands in my stead; if it is a man, all the men in heaven and earth are that which stands in my stead, so that, going to the complex and many-sided spirit world, there remains what is eternal and does not die.

What is this, again? It did not die eternally. We do not know where a person goes when they die. Everyone supposed that when one dies, one disappears, but when Reverend Moon of the Unification Church speaks, the point is that the spirit world exists. We did not know whether it existed or not, but upon knowing that, it is a fact. It is a more interesting fact, a more wondrous fact.

Who would you like to conclude? Who is the one who can conclude?

The one who would be the best in history is the king—not the king of that age, but the King of kings. Why, the answer is splendid.

Can one live with the left hand alone? Try living so. Is it convenient with one alone? Why must these move all at once? At such a time, they move one at a time, but when grasping something, they move all at once. Unless everything becomes one, one cannot grasp.

If one grasps with the left hand alone, it tilts and becomes nothing but night. To go to day, one must turn over so that the harmony in which night and day can unite breaks out. The word “harmony” does not refer to what is done alone.

All Created Things Must Harmonize

What is this, again? It is “The Settlement of the Abel UN and the Completion of Cheon Il Guk Is Korea.” Why was Korea attached? How good it would be if it were Japan! Japan is the root of the sun, so it is foremost, is it not? The Taegeuk is what is complex in the east, west, south, and north.

The word “Japan” is simple, but when one says “Taegeuk,” it is not that everything is smashed within the root. It all gathers and becomes the east, and then it is not only the east; the point is that it can become the west.

The best of the east comes to the west, and the best of the west—what happens to it? Must it go to the south, or must it return passing through the east and the south? The way going, the way returning, the way of rising and falling—they must not all differ. Becoming one lump, rolling round and round this way and that, it must not break this way or that. What is round is for being unbreakable as a stable object.

Amid the complex and many-sided, what will you hold on to and live? (We will hold on to the True Parents and live.) What will you hold on to and live? You hold on to fighting and live. When you say, “Are you the better, or am I? Let us decide who is better!” and decide it by that, the whole world disappears without one remaining. Even if anything is said to remain, there is in it itself a trace of the fight. Do you want to live in the midst of that?

So the point is that people wish someone would come forth and clear it all up. How will he clear it up? They wish him to clear it up, centering on himself, and the point is, let us do that. When he clears it up, centering on himself, to whatever degree he encompasses, it becomes that which stands in my stead. Japan's, too, is that which stands in my stead; the West's, too, is that which stands in my stead; if it is a man, all the men in heaven and earth are that which stands in my stead, so that, going to the complex and many-sided spirit world, there remains what does not die and is eternal.

What is this matter, again?

It did not die eternally. We do not know where a person goes when they die. Everyone supposed that whoever dies disappears, but when Reverend Moon of the Unification Church speaks, the point is that the spirit world exists. We did not know whether it existed or not, but upon coming to know, that is a fact. It is a more interesting fact, a more wondrous fact.

Who would you like to conclude? Who is the one who can conclude?

The one who would be best in history is the king, but not the king of that age—the King of kings. Why, the answer is splendid.

The Balance of Vertical and Horizontal Must Be Achieved

If everyone is told to become as they please, what will become of it? When their mood turns bad, they ask what even the mother and the father are—but one cannot do as one's own will.

Do the mother and father do as they please?

When even the mother and father cannot do as they please, does the great universe move at a woman's will? That must be cleared up—but with what will it be cleared up?

If it is the eye, the eye says, “Hey, clear it up with the eye!” It is not only the eye. If the eye does so, the nose wishes to clear it up with the nose. Then does one say “nose-person,” “eye-person”? When one says “person,” man and woman both enter, and the people of the past and the people of the present all enter. Even after hundreds of millions of years, there must be people. They bear children. If they cannot bear children, all disappear.

If one says one will live well centering on the Principle of the Unification Church, should a married couple bear only one child?

One might say, “For me, one son is enough,” but what is to be done with one son?

Whose son is the needed one?

Is only the father needed, and the mother not? (She is needed.) This person who begins to speak such words—what kind of person is he doing this? You do not know. That person has never been so. Do you understand? This is the problem.

There must be oneness, and there must be peace. Peace—the flat world that should be divided into east, west, south, and north—the point is, become horizontal. There, who is the center?

If it is the east, the east says it will be the center—but who decides that? “Since the sun rises in the east, the east is best. I will go to the east. I dislike the west,” and wishing to go to the east, one goes; but the sun rises in the east and goes to the west.

It is east-west, so why is it not done in reverse, as west-east, or north-south for south-north? This way is fine; that way is fine. To live is fine; to die is fine.

If there were only living and no dying, and one only said one would live because living is good, with no dying, that too would be a great problem. There would be no exchange. Rising and falling and turning, the myriad forms become one lump.

When they become one lump, did that lump become one lump centering on some solid particle? The shape is similar, but it is all entangled. Though one does not know what it is entangled in, it is entangled.

In the same way, people too are entangled, and that is a person, and this is a person, and what went to the spirit world is a person, and what went to hell is a person.

Yet why have they all become so divided?

What is the requirement of this problem? Gazing at the eye, gazing at the nose, gazing at the mouth, gazing at the ear- when one asks, “Why are you attached?”—are they attached for their own sake? When one asks, “Why are you attached?” they say, “Why am I attached? I am attached because I am attached!”—and how miserable a thing that is to live with. The point is how distressing a thing it is.

When the Sphere Is Cut Vertically and Horizontally

Then how must the overall conclusion be drawn? That is the problem.

If Jesus does not become the center, Christianity can never become one. There is a subject and an object, and if the subject is vertical, the horizontal is the object. As for what the settling-place is that can connect the relationship of subject and object eternally, it is this nucleus of the cross (十).

When you applaud, a sound of harmony must arise. This is striking to scatter, but this is not striking to destroy, but to bring together. What is the ancestor of all the myriad beautiful harmonies?

Korean ceramics can produce a world-class harmonious sound. The only thing that can produce the ancestral sound of harmony is Korean ceramics. The ceramic's mouth is this wide. Korea! The “ko” of Korea refers to the center. It goes out as K and O; “OK” refers to what is complete, but “KO” is a harder word. Since K, if it had only a pillar, would fly off, two are gathered—and then a circle (O) is attached to it as well.

If you unfold Korea, it becomes the great universe, and the relational world is made of man and woman. The eternal world, too, is made of plus and minus. Do you know that the south and north, the winter solstice and the summer solstice, go around alternating in reverse? These days, Reverend Moon, having made the Heavenly Calendar, means to do away with the fighting between East and West.

Since I have made the Heavenly Calendar—before you could be glad, I was glad, but the point is, what I was glad about, I give to you. If you breathe out, “whoosh,” the point is that I push you so that you breathe in, “whoosh,” a still bigger breath.

Having breathed in bigger, how do you breathe out?

Since the lower one died and the upper one lived, the upper one too dies and the lower one lives, and the middle grows.

Since it cannot be done with the two alone, they endure each other, and here, if you place only the sons and daughters, it becomes a circle. Becoming a nucleus, centering on the father and mother, the sons and daughters alternate.

When the sphere is cut vertically and horizontally, since the four pieces fit wherever you fit them, it can remain in that form eternally. The grandmother is fine, the grandfather is fine, the ancestor is fine, the descendant is fine, the husband is fine and the wife is fine, the maiden is fine, and the bachelor is fine—all are fine.

Who discovered that such a theory could be formed?

It was discovered not in thousands and tens of thousands of years but in a single generation, and since it is said that such a thing is good—what then? Though you are a Japanese woman, because you are the very one who can be so, the point is that it would be good if you went first and attached. The women of the east, west, south, and north all go there and, in the realm of partnership, say, “We have met, you and I, who possess the same value and, without breaking, can add still more. Let us grow bigger! Let us, heave-ho...!”

What do you call “eu-ssya eu-ssya” in Japanese? (“Wasshoi wasshoi.”) The words are similar. They differ only in being high or low; the length is the same, and the content is the same. At such a time, it is OK. Even if you lose by KO, if you have said OK, you can make a KO and win. It is OK, KO.

Is Korea K-O, or O-K? (It is K-O.) To K, you can attach any number of O's and grow, but to O, no K can be attached. Should the K go to the side or to the center?

If a man and a woman become K, then even if the man's side and the woman's side divide, once the circle is attached, all say it is good. If K-O comes to Korea and walks the path where it can grow further, then everything is OK.

If, within that circle, a root forms and only a shoot forms, or only a pillar forms, it cannot but go on for hundreds of millions of generations. Aju, it is good! (Aju, it is good!)

Go to the north and the north is glad; go to the south, and the south is glad; go to the west and the west is glad; go to the center, and the center is glad—all are glad. Then I sleep. It is rest. Let us, waking from sleep, live once in a world that can be so!

We Can Even Do What God Cannot Do

The myriad forms—the sun, moon, and stars, and things like the globe—by the hundreds or by the hundreds of millions, have filled this universe to the brim.

This universe has no end, but why has it become so?

It is awaiting my going, and when there comes to be no company to go thus, the universe must disappear. The universe says, “I will never disappear. Since it is so, try, try, try to make it so that you can come here!”

Then, in fighting and winning, one likes to fight and win for one's own sake, but if there continues only a result that, fighting for the sake of the one who loses, can add to it, one laughs even while fighting eternally.

Siblings compete centering on the father's and mother's living. If there is a universe that can be so for the sake of a higher value, even the great universe is short of space.

It is a space that, even after human beings go and fill it for a thousand years, would have room to spare; yet as ten thousand or hundreds of millions of years pass, one must keep growing larger.

If only we knew the principle and rule by which we could grow and shrink, shrink still more and grow still more, would not carrying on that work be not difficult but a thing that could be still better?

Even if one concludes that the peace of heaven and earth and the unification of heaven and earth are mobilized for my sake, the grandfather and the father too, say, “Yes, yes, they are for your sake,” and wish it to be so. All say it is good, and then they set out on a journey.

Such a great host goes to a higher world of the great universe, and because they hold God's authority of all, of the whole, of omnipotence, if only their minds agree, they say, “Let us design it so that we can journey through the great universe!”

If the head says, “Let us do so!” the partners say, “Let us do so!” “Let us do so” and “Let us do so” keep the tradition of the father-son relationship, so that even if a thousand years of history change, that alone does not change.

If the family of True Husband and True Woman and True Sons and Daughters becomes only so, the whole cannot but be glad.

There is a world of space more infinite than what God made. That world of space has no end. Having heard my words, is it good or bad? (It is good.)

If, to make a larger star, one tries to combine all the stars, one can combine them. The point is that one can even do what God cannot do.

So they are the sons and daughters of God. Because the Father holds in His heart the wish that the sons and daughters be more excellent than Himself, it is a thankful thing.

Having accomplished it thus, I too must be thankful. The point is that one must say, “Thank you for guarding and protecting me.” Say, “Na-ke-mu-a!" (Na-ke-mu-a!) Even if one lives any old way, if everyone can be glad, it is not bad.

When the three generations turn, if this end becomes only one, two, or three, it becomes a different world. Because there is a partner in one, two, three, it grows. Since the east, west, south, and north grow centering on the center, would it not be an eternally happy world? The one who has drawn such a conclusion is none other than me.

Only the Korean People Keep the Formula Course

Even when I ask God, He says, “Drawing such a conclusion is your work to do.” The point is that God cannot do it. “I raised you in the hope that you could be so. Because I can grow, I raised you.” Because when the Father commands and one heeds the Father's word, one knows it to be greater and more precious than what was left in days past; the wish is that each add to the greater and more precious.

So even when the Father commands from the front, one heeds; and when you supplement the will that I wish for, so that what I call ten you make eleven, the bridge of a new start begins.

So one continues for thousands and tens of thousands of years, and even going to that other world, one creates a still greater universe. It is the expansion of original life without rebirth, the continual expansion without resurrection, and, having completed Seung Hwa on the earth, the whole of that world can live eternally in shared feeling, shared rank, shared joy, and shared life.

Was it not such a life of father-son, husband-wife, and siblings? It is OK. When you say “OK!” you must be able to receive it by saying “KO!” We have many friends, but if I go to them and spend just three hours together, I become the chief. I must lay out the whole program for starting anything. The point is, going up the mountain from morning, how does one hold them so that not a single person runs away all day long?

If a hundred eighty went up, with even the mothers and fathers coming, it comes to more than two hundred. There is such a knack. Though I do not know what flavor there is in it. Why do you try to cling on and live? Do you yearn for Reverend Moon or love him? (We yearn for and love him.) It would be good to live yearning, but because you say you love, you try to cling. You all hold such greed.

For this reason, when you enter the Unification Church, you all experience it. It is all taught through dreams. Those who have received the Teacher's teaching, those who have met the Teacher in a dream, raise your hands. Half-asleep and half-awake, the Teacher teaches you. One who has not had such an experience has not been initiated into the Unification Church. The point is that one's character has not yet packed its moving luggage toward Heaven and set out.

The formula is so. Within three years, one is taught all about what one will do. One is taught all about what kind of partner one's partner is. But since not everyone receives the full teaching, I designate it; and if one holds on to that partner and lives, more than the teaching received, one is blessed and lives as a heaven-made match. Since that is the principle, I take responsibility.

If one lives badly, you did wrong; I have done no wrong.

For this reason, those who do not fit each other go up to seven years. Crossing the first seven years to the second seven years is the national standard, and if within fourteen years they do not fit, in the third they bear sons and daughters who can go to the world. The formula is so.

If anyone dies before forty-nine, they cannot cross the hill of the spirit world. Then, becoming a spirit person of the middle spirit world, they are registered into the world of the devil's errand-runners; and since that cannot be allowed, when a Korean dies, the forty-ninth-day rite is held. One waits until then and pours out devotion. One says, “Ancestors, watch over this person's going path!”

Otherwise, centering on clansmen, the relatives—those who were kindred on the earth—pray for his repose.

If one takes one's sons and daughters and visits the grave of one's uncle, if it is one's uncle, and does not introduce them, then in that other world, one cannot form a relationship centering on the clansmen.

Such a rite of ancestral service is thorough in Korea. Writing in the family register the name of the ancestor of a certain generation, if the memorial day is in the first month, what does one do?

The day the ancestors come differs year by year. Korea keeps the dates centering on the lunar calendar, and they come on that day. Because the ancestors of Western people do not cooperate, family ruptures break out. Because their kin do not recognize them, they scatter everything.

In Korea, however much one lacks grandsons and granddaughters, one does not have the daughters-in-law bow in reverence. It is because the daughter-in-law, if she becomes a widow, must remarry.

If she became a widow before bearing sons and daughters and remains as she is for ten or twenty years, the path of the whole household is blocked.

If she takes a bridegroom and, three days or a week later, he dies, and she becomes a young widow without bearing a child, she must, without fail, be liberated once seven years pass. That is what the Jubilee is.

The Sabbatical year comes once every seven years, and the point is that, crossing the seven stages by seven times seven, forty-nine (7 × 7 = 49), one must liberate all in the Jubilee. Even at seven times eight, fifty-six (7 × 8 = 56), one must liberate. Only the Korean people keep such a formula course.

The ancestral rites, the feast-times of the ancestors, are many, are they not? Christianity opposes that. Because it says there is absolutely none but God, it cannot draw near. I cannot be so. Meeting them, I say, “Instead of feasting on the day you died, go and attach to an ancestor of some generation among our ancestors!”

Must one not set up a tradition that can make Cain and Abel one?

Since the bloodline became different, unless one lives for their sake, even surpassing the matter of death and life, oneness does not come.

God Is the Expert of the Scientific World

I sing the “Back Hill Song,” and it is the grandmother flower. Many grandmothers loved me—the maternal grandmother, the great-aunt, and others. Wherever I went, though I did not wish it, when they said, “Yaya-ya, Yong-myeong!” and I said, “Yes?” they were calling me to come. When one said, “I lied and set aside money I was to give my husband for a drink, and I bring it to you,” I said, “One must be honest; why do you lie and do so?”

At such a time, when I—as the auntie, not the grandmother—had said, “I deceived you out of your money and brought it to him,” that uncle could not but say I had done well.

So the uncle and the neighbors, who were like kin, liked me very much. When going fishing somewhere, they tried to take me first. When packing lunchboxes, others were made with such-and-such, but mine was prepared with the very best beef, enough for three or more people to eat.

If it was not prepared so, the point was that I would go with someone else. Saying, “Did you make tasty food?

Leave only a third of the lunchbox and pack it in here,” I would go to the pitiless and share it out. When my mother made rice cakes, if seven or ten people of the neighboring village ate them, the rice cakes piled in the basket all vanished. The point was that the cat had stolen and eaten them.

In winter, if placed in a high spot twice a person's height, they froze and did not spoil. With only the lid covered, the birds could not pick at them, and because they were frozen, when cooking rice morning and evening, after the water boiled, one set them atop the rice. Then, in fifteen minutes, they all thawed. Because I liked rice cakes and asked for them in the morning and evening, my mother had them prepared.

It is already seven o'clock, and the tide—when I looked yesterday, the ebb tide was at seven o'clock. Today, how many hours' difference is there? Is it later or earlier? (A little later than yesterday.) There is a difference of forty-seven minutes.

Yesterday it was at seven o'clock. The sea bass that follow the tidewater never seek their food when the water goes down. They go up against the water, and only by catching the small ones going up against it like that does it accord with the principle.

When the first water comes in and the small ones, the tasty fish, all begin to come up at once, to catch and eat them, a host is mobilized. So the big ones follow behind. Only by knowing such things can one make a living. (“The ebb-tide time is 7:42 in the morning.”)

Fish do not bite at ebb tide. With two hours before and after, four hours are so. Fish also move according to the measure, centering on what suits their constitution. They live in the sea, and the temperature of the tide-water differs according to the time. Whether it came from a cold place or a hot place, whether much of the southern water came or much of the northern water came—one must know all that. If much came from the north, because it tilts centering on the standard of what came from the north, the southern water must lag. One must match that. One must breathe with it all in that way.

One must write in one's diary oneself. The point is that such-and-such a fish lives in such a place; if it is a rocky area, it lives in a rocky area.

When you go to Kodiak, what eagles are plentiful?

It is America's national bird. The white-headed one is the most fearsome eagle. Such an eagle carries off even king salmon. So, to guard its body, the salmon stays beneath the rocks or in rock crevices. When the eagle flies in to strike, it goes there and crouches. It instinctively knows and guards its own protective environment entirely.

Not knowing such things, people go to deep places, saying they will catch fish, but it is not only to deep places that fish go. That is wrongly known. When spawning, they are within five meters of the edge. Being within five meters, they make it so that people can catch them. Why so? Only when someone scoops up the eggs do they go elsewhere. Because the eggs can be taken and cultivated, it is convenient. God is the expert in the scientific world. Having calculated all that, He has laid it out in the universe.

The Tradition of Pyeongan Province

In Korean custom, when a man marries, he must stay three days at his wife's family's home.

If he does not stay a week or twelve days, he passes the seventeenth, eighteenth, nineteenth, and twentieth days. To stay about twenty days after marrying is usual. Why so? The houses of relatives—the elder uncle's house, the younger uncle's house, and so on—are abundant. In sequence, beginning from the head house, dividing into east, west, south, and north, they hold a feast corresponding to some fraction.

During the period the bridegroom is welcomed and stays, they without fail invite him and, if it is evening, feed him an evening meal. It is not evening but morning.

Generally, Korean people and Eastern people eat the morning meal best. Having been invited, after three days pass, on the fourth day, he visits the younger uncle's house. It is so for the son-in-law, and so for the daughter-in-law as well. Why so? One must know all the kindred.

At that time, the uncle comes and introduces who this is. Saying he is the one among the siblings of this household, he teaches them all so that there is no conflict in the interconnections.

One must match all those interconnections and live. In the generation of the grandfather and the father, one must without fail do so.

If the grandfather has three brothers, then three brothers; and then if the father has three brothers, then three brothers—it is twelve to twenty families. A large household is more than that. And so, if they leave without having once held a feast, then if they come again, how will they go and visit those houses?

When a woman marries out, she must have what is needed for the feast prepared and bring it from her husband's house. In Pyeongan Province, there was such an institution, and that is the tradition.

When I was a student, whenever I went somewhere and returned, I always made a round. What I liked about going to that village was that I told them after making such a round. In one evening, in a few hours, the greetings were all done, and what did I do after that?

If there were a kinsman of the eighth degree, I could stay a week, but I could not stay a week at one house.

If you stay holed up at one house for a week, the point is that they think, “I wish that fellow would leave soon.”

To be welcomed by those relatives, the best thing was going to the mountains and going to the fields. It was hiking, strolling, and hunting. Since there was no gun, it was a slingshot; made centering on a rubber tube, it was shot out, and even doves, if struck, fell.

I Have No Worry About Making a Living

Once you take a liking to that, it is more fun than an air gun. Rather than an air gun shot centering on a bullet, one shoots with a slingshot. It was always done automatically with a slingshot. Who had the good one? It was, “So-and-so's slingshot in such-and-such a village is the best.” I had the very best one, and I sold it. There were first, second, and third places. Then, when holding a contest, the point was to go up the mountain and catch migratory birds.

I knew well the season when the migratory birds come. When it was said that such-and-such migratory birds had come, I without fail met those migratory birds in the mountains. Then, saying they would go to such-and-such a place in the mountains, all were placed in position, and the point was who would catch the most. The one who took first place was given everything caught, but because it was divided among second, third, and fourth, no matter how many one caught, one went home without a single one.

Coming home, we skinned the birds they had, cut open the bellies, made skewers, and roasted them over the brazier fire—that gathering was fun. I, without fail, took first place, while someone like Seung-gyun just got a share to eat. Because I went about thus, my hands were quick, and I could do anything at will; but if this person did not come when I called, a thunderbolt fell. The point was, why did you not come?

So, even if reluctant, he followed me about, and the moment I saw his face, I knew. (“Reluctant, I followed; glad, I followed.”) If, seeing his face, I sensed he was in a bad mood, at lunchtime, when I obtained a chicken leg and gave it to him, he was glad and laughed like this. He liked me very much. Following me about was fun, but going about alone was no fun.

I was good at fighting too. I fought with my grandfathers and fought with my uncles. “You are someone's father, are you not?” “That is so.” “He cried and told me such-and-such—is that true?” “And why do you ask?” “Listening quietly, it seems the uncle did wrong—is that so, or not?”

“Hey, is there anything to ask? The fact is so, but because one cannot leave a child to be, I did so a bit!” “Then I will go and speak to him. Next time, indemnify it for him,” I said, telling him to make it right.

If he had no money, I would give him money from my wallet, telling him to buy something for himself.

As ten or twenty years passed, such things were not just once or twice, so the fathers too admonished, “Hey, So-and-so Mun! Follow Yong-myeong, the small-eyed one of the Osan house, as an elder brother.” The point was that one would not be at a loss. In that respect, I was famous.

I was good at marbles and good at ttakji. (“They called it bbachi.”) I was good at the side-strike and excellent at odoktogi. So when I went to a village, there were many kindred who wished I would come. Because I could not do my own work, I did not go. I had to develop other villages too. For this reason, when going within ten li or so, I had to curse and even kick with my foot.

Because I underwent such training, wherever I go, I have no worries about making a living. With only a fishing rod, all is done. With only a slingshot, I shoot things like pheasants.

What about something like the varied tit?

Soaking the beans for making bean sprouts, I scatter them in the field, and they grow this big. Because the birds like them, all the kindred birds in that village gather.

The Spirit World Has Been Unified

It is so with things like sparrow-catching, too. The yellow flower that blooms in spring is the forsythia, and the forsythia is a shrub. When you set them together, they become a clump.

Grown large, it grows to about three meters, so the birds—hundreds of them from all around the village—come there. The sparrows of that village, after eating breakfast, all flock here.

If they perch elsewhere, because there is no place to hide there, when a sparrowhawk flies in, they are caught. So the birds of nearby villages, of places in sight, gather in one place. When you go in the morning, chirping, they all greet you.

Greeting one another, biting and tearing and playing, the birds, too, all have their paths. Looking, you can tell because it is worn smooth.

If you set a snare (chiko) before and behind it, as they go, their necks catch, and they are caught. The fun is in catching a few each day. One wants to catch them all but cannot, so—not a cushion, but what?—a straw mat. The straw mat for spreading and drying rice, one stands up just as it is, props a pole in front, and places food beneath it.

When something like sparrows comes in the morning, fifty or forty come at once.

To catch them, how does one catch them?

Stretching a net—the far side made long, drawing it in from this side—when the birds flee, one snaps it here. When snow falls, the buntings come down to the rice sheaves. Because they are hungry, because there is nothing to eat, dozens to hundreds come. There one sets up something like a drop-trap.

After that is something like a screen-blind. Because something like a straw mat is heavy, propping it up is hard. Weaving even the sorghum stalks with the firm true sorghum stalk so that the wind can come in, one catches centering on something half this size. It is fun. With something like sparrows, even if a few die that way, more fly in. Then one catches them all day long.

If one sets up a drop-trap too, the birds just go in and chirp. I make such drop-traps well too. They are all necessary. Who makes them for you? One must create them.

These too are all necessary. It is centering on four people like the saints of the West, and it was supposed that they had all died and disappeared. We did not know it even in a dream. It is “The Message of the Philosophers and Thinkers Sent from the Heavenly World,” and it is a dreamlike tale. When they themselves die, this is the plain fact just as it is. And if those who heard this Message do not believe, then Kant, if it is Kant, appears and tells it all, saying, “I bear witness that Teacher Moon's words are fact”—so one cannot but believe.

Even if only three or four out of a hundred do so, one cannot but believe. Having gone to the spirit world and reported to me, one must live according to the report; one must not lie. One must live just so. For this reason, the point is that the spirit world has been unified.

Now, how does one do it all at once?

It is “The Settlement of the Abel UN and the Completion of Cheon Il Guk Is Korea,” and since only settlement and Korea remain, all the people of the spirit world wish the complex and many-sided to be made into one—what then? They all know that the one who can carry on the work of making it one is none other than Reverend Moon.

A time comes when the ancestors all return to earth at once, and a melee breaks out.

If, among your ancestors, there is a person whose eyes are round like this person's and who has a shape like this—the person of the closest line—what would happen?

Those who are in the position of this person's ancestor, if their eyes are the same or their nose is the same, come to the line of the one resembling them and attach and cooperate.

However much one tries to think a bad thought, what happens as one goes?

If one thinks a bad thought, one without fail receives indemnity.

I have passed the age of indemnity, but you are in the age of indemnity. Even if one has a child, if one raises the child by stealing from another, those ancestors come and drive it out and do away with the child. Otherwise, one loses it, or the like.

Taking it elsewhere, since they find a line close to the shape suited to that person, it is raised as well as their son or daughter. Such work can be helped. There is the responsibility to discern, according to the connections behind the scenes that the people of the world do not know, the paths they are to go. One cannot kill one's own descendants.

The Realm of the Application of Indemnity

Until now, I dammed it up and did not permit it, but in this assembly period, what does Reverend Moon say he will do?

Just now I spoke of such a thing. Because the complex and many-sided people, having heard my words, seem likely to do it, I do so. And I have such a foundation. The fact that Japanese people have come here, gathered like this, and stuck it out for forty days is a riddle. It is so even though they have their mother and father, and husband, and relatives.

Even if there is a doctorate-holder, even if there is a president, if one departs without matching that date, in that other world, a thunderbolt falls. When I speak loudly on the earth, it is directly connected to the spirit world, and the facts of the spirit world are directly connected to the physical world.

Following the vein that can adjust such things, this way is fine and that way is fine—what then? Because both are fine, it is a ten-thousand-year match, a heaven-made match.

Just have two or three sons and daughters. You will not think of Japan. If you do, those children are not at ease.

If, thinking of her hometown, the mother sheds tears, the children fall ill. It was without fail, so with my sons and daughters too, if someone did wrong. In the week centering on Christmas, such things hold. And because it is so agreed with the spirit world, the point is to cooperate, at this time, with those who can sympathize—those in this realm of the spirit world whose beat is responsive rather than opposing.

On Christmas Eve or New Year's Eve, others all play at home, and the mother too can rest—what then?

If an auntie is holding a baby and peddling late at night on the road, I, passing by, empty all the money in my wallet for her. The point is that I pay the price of the whole. I buy it all up. And I pray for her.

To fulfill the responsibility of a parent with a heart of love, or to open what is blocked, following the connection of a grandfather or an uncle—because she peddled but could not sell—when I see the face of the auntie carrying the baby on her back, she keeps me from going on my way. Because in the spirit world they block the way, I buy it all up.

If I cannot do so, I will advertise on her behalf. “Dear people, here, in a mother's arms, is a person of the same age as your sons and daughters. On a holiday when one can play, she cannot celebrate; aunties or uncles who have circumstances such that their hearts are caught on their sons and daughters, buy the goods!

If you buy it and it does not turn out as I said, come and tell me. For three days hereafter, I will be waiting here. Then I will indemnify it for you!”

So when I wait, they come and say, “I do not know who you are, but how did you, a young person, know that and do so? Our baby was ill, and at that time, it got well.”

The realm of the application of indemnity is not only oneself but worldwide. Even spirit people who died thousands of years ago, if some held the heart of such a patriot, those people too all enter the realm of benefit.

When there comes to be no fitting partner in that nation, one seeks in the world; when there is none in the world, one seeks in the past; and then, even a descendant several thousand years later, one surmounts and sets up as a marker.

The person of the nation who becomes the partner of that marker becomes the president of that nation and, even in that environment, achieves merit and forms a connection. That is the fearsome thing. One cannot live as one pleases.

Meeting the Father Who Sets Out to Find the One Lost Sheep

Because I know such things too, I did this. I wrote it here, did I not? Numbering it, “The foregoing record is entered in the Father's notebook”—this is the important content of the July 8 speech.

Since it is the Message that publicly proclaims liberation together with the Mother to heaven and earth, centering on that, it is enacted and proclaimed as a speech.

A speech is no plaything. In the courtroom, centering on the arguments of the defense attorney and the prosecutor, the judge declares, and one must proclaim it like that declaration. “3:25 a.m. on the fifteenth day of the fifth month of 2010 by the Heavenly Calendar” is the title.

“The twenty-five minutes correspond to the number one-quarter of a hundred, and the three o'clock represents the three ages of chobudeuk-sam (初不得三)—' failing the first, attaining at the third'—so that, welcoming the age of the completion, conclusion, and finishing of the Old Testament, New Testament, and Completed Testament Ages, it expresses by dedication the age of all, the whole, full authority, and omnipotence in which the final realm of complete oneness of True Father and True Mother is completed and finished!”—and if one explains this in detail, it becomes a whole book.

“By proclaiming the completion of the providential purpose of Las Vegas, beholding the full furnishing of purity, pure lineage, and pure love, it was announced and completed at the Aria Sky Studio at the 20th minute on the eighth day of the fifth month by the Heavenly Calendar. Aju.” I asked them to bring this prayer, but there was no prayer.

At that time, I asked them to record it, but they did not record it. It was something the two of them, centering on all of their lives, in secret, with no one knowing, attending God, discussed and reported—and this must be released.

“On the occasion of the Seung Hwa Ceremony of Alexander Haig, the former U.S. Secretary of State, the victory ceremony of the First, Second, and Third Israels—to complete the rebirth, resurrection, and Seung Hwa ceremonies within the course of one's life—is transferred to Korea. Thereby, God's fatherland and hometown become Korea. Since Korea represents the fatherland, the proclamation assembly of the representative substance of the Parents of Heaven, Earth, and Humankind comes to completion in Korea. The date is July 8.”

Taking part in this is something that did not exist in the past and exists only once.

At Cheonhwa Gung (천화궁), I ought to sleep, but because, centering on this special Message, I was invited at that time that exists only once in the age of history—because I regarded it as important—for this period alone, I held even Hoon Dok Hae in that room. It was a large room where several hundred could gather. A place where several hundred could enter was made into one room.

The daily cost of one room is six thousand dollars, but according to what they wish, one pays up to three or seven times that. It is the foremost room in Las Vegas, larger than all the rooms of Cheonhwa Gung put together.

So, because the world recognizes devotion poured out, the Parents too, having received Heaven's consent, resolved to do everything beginning from Hoon Dok Hae; and I asked them to carry this out always, but they do not know. Because the one who followed, not knowing how important it is, did not bring it, there was none.

Supposing it was there at that time, I began, but since finding it would take more than an hour, having no choice, I left a record in its stead. After the assembly ends, it must be transferred into this notebook. In the notebook is important content, the program of the providence.

So one must insert here the speech that does away with the rebirth, resurrection, and Seung Hwa ceremonies and leaves only the Seung Hwa ceremony. That even I cannot do at will.

The point is that no third party may insert anything into the Teacher's words. All words are only True Father's words; no one's words may be inserted. Here it is “the settlement of the Abel UN”—settlement, not safe arrival. Safe arrival was done on June 1 of the previous year. Then “the completion of Cheon Il Guk is Korea.” Doing only these two will do. This too is all finished. The point is that the homework has all been solved.

Now, let us read this! Listen well. It is Volume 9 of the Teacher's sermon collection, and the point is, what became of Jesus' fulfillment of his wish? Jesus' wish must be resolved, and, inheriting Jesus' will, even God must be liberated. If such content does not connect just as it is into Volume 10, I become a liar.

Because it was proclaimed upon content that can connect to the statement that I am not a liar, if one adds just a little here, inserts just a few pages, and crosses the han-laden hill of “the seventh and eighth verses.”

The boundary lines disappear, and it becomes the sixteen-lane road of the peace of all nations. Setting all else aside, read just twenty pages of this. (“The title of the Message is 'The Lost Sheep and the Father.'”) It is the father and the sheep meeting.

Jesus was called the lamb, was he not?

He came to seek the people and the world, but he lost his way. It is the lost sheep and God the Father. Having become a lost sheep, finding the way, one meets the Father who sets out to find the one sheep among a hundred.

What God wishes to find, centering on Jesus, is the sons and daughters of hundreds of millions of generations, the grandsons and granddaughters of hundreds of millions of generations. Though many sheep were sacrificed, Reverend Moon accomplished all this. The point is that God, who created the substance, and I become one, and from now on we attend the invisible, formless God by the way of loyalty and filial piety.

If such content of a vow does not connect, the Teacher's sermon collection—more than seventeen hundred volumes of sermons—also becomes Namu Amita Bul. What is better than Namu Amita Bul is na-ke-mu-a. In the end, one digs out and gazes upon no-self. When you have something hard, say, “Na-ke-mu-a!” When I went to prison, I went with na-ke-mu-a at the fore, and when I came out too, I came with it at the fore; so the point is that when you walk a weary path, resolve to go even beyond where the Teacher concluded.

Scars for Keeping the Covenant of That Time

It was said, “Won-Hyeong-I-Jeong (元亨利貞) is the constancy of the Way of Heaven (天道之常); In-Ui-Ye-Ji (仁義禮智) is the bond of human nature (人性之綱)”—this is the general thesis of Confucianism.

When I asked my granduncle about it, he could not answer. My father's name was Mun Gyeong-yu, and he lived like a boneless man, going “ho-ho.” Yet that gentleman, once he promised, kept it as firm as iron and stone.

If it was not done by a certain day and a certain hour, he tried to keep it even by selling the pillars of the house; and the grandmother was so, and the mother was so, and the daughter-in-law could not break that character. They lived so.

I directly inherited that character, so that whatever I promise, I must do as promised, and if I cannot carry out a promise, I cannot sleep and stay up all night—what do I do? Do you know sleepwalking? It is rising while asleep and wandering. The Teacher's life was so. When I entered prison, it was like a life of prayer. In a life of prayer, I sat for twelve hours, seventeen hours, pinching my flesh while praying.

There are scars for keeping the covenant of that time. On the Teacher himself, there are many flaws he has made for himself. In youth, the flaws were all erased, but I know that place. That place I never once showed, in prison or while at the Heungnam fertilizer factory. Because the fertilizer came out of the steam kiln, it was hot. One could not touch it with one's hand. Even while working in such a hot heap of fertilizer, I did not show it.

The sweat flowed down the back of the head to the buttocks, and the place where the ankle-ties were bound was all soaked; I cannot tell you how it stung here. The point was, if I could not digest the hardship that I alone must keep, how would I cross the place beyond that, where I might die? Because I made such a resolve, in order not to lose that heart, I even made peculiar scars. If the mother knew such a thing, if the ancestors knew, they would strike a thunderbolt.

Have you seen this?

I did not show it. The mother and father did not know either. What my mother told me, telling me to keep it secret, I cannot tell even now.

Though I was a child who could not be filial before my parents while alive on the earth, since she is in a precious position in the heavenly world, from now on, together with the formless, invisible God, I will attend the Mother.

My mother was a “great active woman” (大活女), a fearsome person. Though the grandfathers had sold off all the property, she coached the father and held a trial at the Jeongju court. Though they had even sold off the three thousand pyeong she brought when she married in, she reclaimed it, and what remained was the garden of the back hill.

The Motive for Determining Japan to Be the Nation of Eve

(During the Hoon Dok reading of the Message titled “The Lost Sheep and the Father” in Volume 10 of Sun Myung Moon's Collected Sermons, Matthew 18:1–14 is read aloud; …What do you think?

If a man has a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the mountain and go to seek the one that has gone astray?)

Precisely, that is the word. Taking that word, it connects just as it is into Volume 10. Fifty years ago, I spoke words like a prophecy, and I spoke just as it is of the fact that would come to pass today. Because, centering on the record, the path by which Reverend Moon could cross over was not smooth unless he foretold these Last Days, I run ahead of all this in advance and announce it, stripping it cleanly away, and, opening the benefit of that liberation and release, I bring it to a close. (The Hoon Dok reading continues: Truly I say to you, if he finds it, he rejoices over it more than over the ninety-nine that never went astray. So it is not the will of your Father who is in heaven that one of these little ones should be lost……)

Reverend Moon, inheriting that work generation upon generation, brought it all to a close. In the midst of that, I opened the way and bored tunnels at the summit and in the valley. (The Hoon Dok reading continues; Since the countless spirit people in heaven are seeking on this earth the condition for the resolution of their grievance, I earnestly ask that we be able to bear all the remaining responsibility before them and go on; and I have said all these words in the name of the Lord. Amen!)

It was not the Teacher's prayer of now but the prayer of that time. The prayer of my boyhood was so too. How pitiful that is. Seung-gyun followed me about and did not know that. For what did I catch fish? Without their knowing, I would vanish from the village and reappear—why so? They did not know any of it. At that time, the Teacher prepared and came forth in Japan, the nation of Eve.

Japan ruled the Korean people; who lays a bridge by which their children can go to Heaven?

There is no one. I knew that the host who could be pitifully cast away by the riverside, who, inheriting the world's rupture, could weep and wail, are the mothers and the sons and daughters of Japan. I thought of them as the younger siblings of a neighboring village, close to the place where I was situated, and came forth.

Filial Sons and Daughters Who Attend the True Parents

Though I spent three years in Japan, there was no place I went, crossing Japan's mountains and rivers, without tears. Behind the marks of my tears was the point that, among hosts you cannot trust, a person who can be trusted appears without fail. That is the law of indemnity. It is not God's wish to sweep them away after casting them off; the point is that if those whom He thus cast off attend Heaven all the more faithfully, He will meet them.

I knew that Heaven's wish lay there. You have come here to repay the tears I shed in Japan. I meant not to say such words, but it is the last. I am in a place where my chest is blocked and my breath is choked.

What I shed tears over in those days—with those tears I must cover the Father's tears, and I must cover the God who raised the Father with His tears. And above that, watching over the God of the night by day and night, I prayed, “May you remain for a thousand years!”

I knew there was a Father who stayed up all night. These words are no lie. Since there is not one thing to leave out of that Message, read it a thousand and ten thousand times and memorize it. In your life, you must hold on to that.

You must know the Teacher's voice that cried out, carrying moving luggage and, at the roadside, with a belly burst open and eagles tearing at the flesh, “Do not leave the blood of the resentful kindred on the earth!” No one knows it. I meant not to tell such a tale, but since you have come, I tell it.

They are pitiful things. Why have you come now? Now I will not continue. Having finished the forty-ninth session of training, set aside what can educate the Japanese women. Now they are Korea's elder sisters, and they are Cain. Among the Cains, those who knew me loved me considerably from when I was a child. Setting aside those who loved me more than you, I came forth in the hope that the newly born little Japanese children would grow and become the historic fence of the Korean people.

To save Korea, you must be able to marry into China and die; to save China, you must be able to marry into the Soviet Union and die; and to save God, you must be able to die yet again, even going to the Kingdom of Heaven.

Such a person inherits the banner of the King of kings and sets out. And so, accomplishing all the work of the King of all, at the time when all under heaven becomes one, one at last raises the flag of the filial son and daughter who attend the True Parents and sets forth.

Your coming here is to raise the flag of the filial son and daughter before the True Parents. The company that, gazing upon the bloodline of a host that is supranational and supraworldwide, blessed it, is you—Korean husbands and Japanese women. Here, there is a boundary line higher than the Himalayas. Mauna Kea on Hawaii in the Pacific, connected from beneath the sea, is four thousand two hundred meters, but there is no owner of it. There is no owner of the Himalayas either.

The Rocky Mountains and the Andes are mountain ranges in the midst of the wilderness, and no one can rule over that plain and those ranges. When I went to visit the missionaries in Brazil, I cannot even now forget the fact that I wept while crossing the Andes. I cannot tell those circumstances. Though, with thousands and tens of thousands of arrows pouring down upon me at once, I should fall in a place where I had not even the awareness that I was alive; I crossed the range saying I would go my way.

Crossing the range thus and gazing upon the infinite wilderness, I asked, “Who becomes the owner here?” Heaven said, “Not I, but none but you.” That is no falsehood but a fact. Whatever the world may say, I shed tears crossing that range, and, holding on to the plane, I cannot forget that I prayed, “You wretched plane, fall to the ground and shatter once! Then there will remain, here, even a shard of spirit that can resolve its han and fly, even a fragment of spirit that can seek the spirit world.”

Our Final Destination Is Nothing but the Kingdom of Heaven

These facts here are words you will not all know. They are words to laugh off, but grave words. I have read this more than a hundred, a thousand times. Who will cross this hill? A grandfather of ninety has many tears. When I came back from somewhere, I never bought my mother even a pair of socks or stockings. To the thirty-six families, I bought houses and did everything, but to my younger sisters or elder sisters, I did not.

If you read further, a breathtaking scene comes. It is the first prayer, but let us read the second prayer too in Hoon Dok! I prayed three times each. Though you are far from such a state, you must go.

One must set up the condition that I went, and, going to the spirit world, must be able to say one passed one's earthly life as a dream world. So that God may forgive the history of tens of millions of years, the invisible angels who held a direct lineal relation to Heaven, the invisible body of God, and even God's inner heart have come and are burning themselves up on this earth.

Read the second prayer in Hoon Dok. (During the Hoon Dok reading of the part “Prayer II” within the Message titled “Jesus, Who Came and Departs” in Volume 9 of Sun Myung Moon's Collected Sermons; However rough the path I have come out to find, I know that, since it is a path that human beings walked and left unfinished, it is a path human beings must take responsibility for and walk……)

In the Last Days, you must, without fail, make this clear. Otherwise, you cannot cross over. Only by rendering a loyalty that can match not one step, two steps, three steps, but seven steps, as a companion of tears, a companion of pain, can you follow. It is an admonition to teach you that. How old was I then? Reason set in fearsomely! I am moved. (The Hoon Dok reading continues.)

How does such a heart come to you?

Like the True Parents' artery of weeping, the artery-cry of the sorrowful and the weary, the movement of blood comes alive without dying. It does not die. Because, wherever the Teacher takes you by the hand and pulls you, you can be pulled along; you cannot but go to the Kingdom of Heaven. Our final destination is nothing but the Kingdom of Heaven.

How can one halt the footstep that passes through the Kingdom of Heaven and connects on to a still better Kingdom of Heaven? If you can halt it, try halting it.

I Can Go to the Spirit World and Come to This Earth at Will

Now there is no way of salvation.

Since one goes directly from here into the inner room of the Kingdom of Heaven, what need is there of salvation, what need of religion, what need of education?

Since one is clearly a son or daughter connected through the artery and vein of the True Parents' flesh and blood, it cannot be denied, so Satan must not only submit there but, before it, its very form must disappear. Can one hear this without shedding tears?

I have shed many tears, but I yearn for that time. This is the last scene by which I will connect it to the end. The wish is that, anywhere on the Japanese archipelago, in any region of the world's fisheries, people would become like these. Let us read even the third prayer in Hoon Dok. Before Jesus, Reverend Moon had accomplished everything. Will Jesus' fulfillment of his wish come to a close, or not? When Reverend Moon finishes everything, it comes to a close.

The signboards of religion must be torn off. Burn them! Otherwise, the shadowless world of settlement at noon does not come, and the completion of God's will remains. Then, on this earth where the path of suffering, the path of the cross, remains as before, Jesus cannot form a relationship. That must be done away with. Reverend Moon, too, must completely forget the days past and go to the place where, in the original Garden of Eden, the rebirth, resurrection, and Seung Hwa ceremonies are unnecessary—a place where, by doing it once, one can say all is OK.

The Teacher can go to the spirit world and come to this earth at will. That is invisible, but one whose spiritual eyes are opened sees it. Because one can see the Teacher of the Unification Church, hear his voice, and receive his commands, that very world cannot but be one where God alone, in harmony, becomes the responsible one of shared power and shared companionship—Aju! It is the end. The point is that the flower blooms at the supreme moment that you can be glad of.

Read even the third prayer in Hoon Dok. You must read this a thousand and ten thousand times in the Teacher's stead and memorize it. It is not long. That is twenty pages and takes less than an hour.

(The Hoon Dok reading continues; …Grant that we may become a host that, weeping and weeping and weeping again, remembers the one day of sorrow whose han cannot be resolved and can wail without end over the death of Jesus!

Through such a prayer, the Teacher has endured to this day, resolving to become a lighthouse around You eternally and to make a Kingdom of Heaven where, heaven and earth turned over, saying, “Without you it cannot be,” they can comfort one another. Japanese people are my younger siblings.

Further still, when I think of the fact that they are at once elder brothers and elder sisters, and mothers and fathers, and representatives who can take responsibility even for the Creator, there remains only the prayer that, striking my knee, I can wish for hundreds of millions of generations that all the han-laden resentment be laid upon my own single body.

(The Hoon Dok reading continues; …I have entrusted everything, so govern it according to Your will. I have prayed in the name of the Lord. Amen!)

These three prayers—today's Christianity has set them up as a signboard, and the blessed people of the spiritual and physical worlds must gather in one place and change that answer from “Amen” to “Seung Hwa.”

Since Reverend Moon, centering on the final curtain, appends even the content of the prayer in which, including God, he wished that it be done according to the Message, the Teacher too now has nothing left to do. It is all finished.

Now, let us read the content of the Message. You must memorize all of Volume 9 of the Teacher's collection of words. How many pages is that? (“It is about ten pages.”) The point is that you must memorize all of it. (Hoon Dok reading of the Message titled “The Lost Sheep and the Father” in Volume 10 of Sun Myung Moon's Collected Sermons.)

Since we have read Volumes 9 and 10 in Hoon Dok, we must read the manuscript. Those who kept the content of Volumes 9 and 10 ought to hear the Teacher's words; so let us find out what kind of content the Message is.

In this momentous age, those who do not know such connections behind the scenes are not qualified to attend the assembly. Why so? The odd does not know the even, and the even does not know the odd. Reverend Moon at last made it known.

Put It into Practice and See

God's circumstances, Satan's circumstances, and the human being's circumstances—those three great conditions do not become one. Then, dividing the two-world condition that Reverend Moon holds into half and half, if one says one knows the whole condition that one holds, one must do away with the condition as much as one knows. When it becomes a partner, it disappears. When it becomes a partner, marrying out is no problem.

When one can give and receive, what is the problem?

Because that is not done, it is a problem; and in the world in which it is not done, the Teacher must teach on this earth.

If one teaches all the facts beyond what can be taught, if the upper village does not do it, the lower village must, and since the east, west, and center all do it, those who came to know it must know the direction of east, west, south, and north and follow.

Even if one fails while following, if there is no senior, one becomes the senior's representative; if there is no parent, one becomes the parent's representative; if there are no sons and daughters, one raises more beautiful sons and daughters and becomes an abundant foundation for that nation.

That is a commonsense standard, a fact commonly known, so the point is, if you know it, put it into practice. An existence that does not do it and complains, even if it complains for a thousand years, is of no use. The point is, put it into practice and see. (“The title is 'The Settlement of the Abel UN and the Completion of Cheon Il Guk Is Korea.'”)

Wherever the Teacher went, I expounded that title, and I have finished it all to the very last. Because, among the Teacher's collection of words and the records of reference items, only the right records remain here, the point is to seek and evaluate those records, and if they are necessary for you, you must absolutely obey, and if not necessary, snap them off.

As for how many points you score by the standard of the manual and teaching material that the Teacher has set forth, that is your fated task. You all know it; there is nothing to ask. It is so that all come to know. Is there anyone who does not know the Message read here in Hoon Dok? It is only that one does not measure up. They are content necessary to us.

Centering on the wave of the heart, the strings of the mind are like the strings of a piano, with “do-re-mi-fa-sol-la-ti-do,” and there must be bass too. The violin has four strings—how does one produce “do-re-mi-fa-sol-la-ti-do”? Among the four strings, according to thick and thin, the voices of east, west, south, and north have been put in. So if the east is needed, centering on that string, three strings must follow; and if the north becomes the center, centering on that, three strings must become its partners.

When God goes to the south, centering on that side, the other three directions must become partners. There is no law by which the four strings can be partners together. Then, because there is no partner, it sinks. And when there is no horizontal line of balance, it sinks. That is a logic theoretically valid, not difficult but simple. (Beginning the Hoon Dok reading of the address titled “The Settlement of the Abel UN and the Completion of Cheon Il Guk Is Korea”; Esteemed leaders of the nations of the world and distinguished guests from home and abroad! Despite your many duties, today this meaningful golden wedding ceremony and coronation and Seung Hwa festival of my wife and me……)

How they must have awaited Reverend Moon's golden wedding ceremony! Not only I, but also how my mother awaited it in the spirit world; and not only my mother and father, but also how God must have awaited it. That is God's feast day.

God says, “Hey, set me up in your stead in the place where you are to stand. Since I need to stand only once, you stand in that place for thousands and tens of thousands of years. Lend it to me just once!”

Reverend Moon lends it to God. Because, spiritually, I lent it all to the invisible God and the visible God, the True Parents; those who came there do not treat them coldly but welcome them. Since the world seems likely to be truly glad only when you take charge of that place, setting all else aside, become parents who can be one eternally. Weren't the True Parents the King of kings, the Parent of parents, who can lead and live with the whole of the family, the clan, the people, and the nation that God wishes? Those Parents are one couple, not two couples. With that, it is done. After that, there is nothing left to become.

Because There Are Many Owners, There Is Fighting

A thousand seom is right, and a hundred million seom do not differ by even one measure, so this is fine, and that is fine, eternally fine, becoming a host that can never complain eternally. Even if there are ten thousand seok of grain, one shares and eats it with one's siblings; and even with a hundred million seok, it is so.

Centering on high and low, living on a slope where one could slip off a cliff and die—so, however perilous, the ration one draws is the same, and the taste of eating is all the same; so, going to a place of laughter, one laughs together, and dancing, one can dance. Since one can be so, it is done. There is no need to become more.

It is done! What is dwae-tta? It is the land of China. It is so wide that the 6.5 billion of the world's humanity could live with room to spare. It can become one nation without borders.

Centering on the globe, not the 6.5 billion of humanity but several hundred times that many people could all eat and live—so why fight?

It is because there are many owners that there is fighting. Because there is none but one—one by night and one by day, one Lord as the only gentleman-Lord—that is God.

God is better than “the One-Lord (Han-bun-nim).” When one says “the One-Lord,” there is a distance at which He can be attended, and there is above and below, before and behind; but when one says “God (Hananim),” He is in a direct relation with me. I wish to die attending God within my fence, and I wish to attend God when I feast, and I wish to unify the world's hundred nations and attend God.

Because I can attend an unchanging owner, and that owner's teaching and the ecological environment of life are the same as mine, it is OK, and after that it is KO. When one boxes, one says one was knocked out (KO), does one not? The point is that both OK and KO are fine.

Then, when the trophy is set down, that trophy will enter the museum I go to, and entering the museum, the elder brother and the younger brother go to, this way fine and that way fine, would it not be a trophy of victory?

Fine by night, fine by day, fine to whoever sees it. Now one sets it on display in one's own museum. There is one museum of God the Father's nation, and if that Father is my Father, it is set without fail in my museum.

In the same way, no one says anything about taking and using, in His stead, what the Father uses. The point is, do not steal. If one keeps that place, it is done. That word is right. (The Hoon Dok reading continues; In one hundred ninety-four nations of the world, millions of good men and women attend and uphold my wife and me as the King of Peace—the True Parents……)

What will you do? Will you do beyond that, or not beyond that? (We will go beyond that.) Try doing so. If you do not do so, the public realm of resonance waits, hanging out its signboard. Because the signboard's realm of resonance, which can echo in harmony together, waits, one who does not become so must pay the price.

If you do not become so, your kindred, in being born hereafter before God, will be cut off and must move to another kindred. So it becomes.

Just look at whether a bad person prospers. Try going to Japan and looking for those who opposed the Unification Church among journalists or politicians. Try going to America and looking. They are all in a bad state. Worse than a bad state, they are not well. The point is that, as a result of their accidents, they all disappeared. When I came out of an American prison and looked, such people, if not disappeared, had gone to prison.

In Japan, when Ishii searched for such people, the point was that the Teacher's words were right. Ishii, who investigated such things, died a year ago, did he not?

When Ishii went to the spirit world, I wrote him a piece of calligraphy. When Hyo Jin too departed, I composed a motto, saying, “Do this in the spirit world!”—do you know that motto? Sim-cheon Gaebang-won, Chunghyo Gaemun-ju (심천개방원 충효개문주)—the round that opens heart and Heaven, the Lord who opens the gate through loyalty and filial piety—fearsome words. That is the work being done.

When one says Sim-cheon Gaebang-won, Chunghyo Gaemun-ju, heaven and earth all come to be glad. (The Hoon Dok reading continues; The point is to make a world in which the spiritual and physical worlds simultaneously attend the True Parents and read in Hoon Dok the same words of the heavenly way every day……)

The Three Great Blessings: Rebirth, Resurrection, and Eternal Life

The hundreds of billions of blessed people of the spirit world and the 6.5 billion people on the earth, at the same time, each in the place where they live—if the Teacher is on Korean soil, then in whatever place in the world, matching that time and reading in Hoon Dok—so that time differs.

When one is a person who lives treading the land centering on twenty-four hours, one cannot but read this Message in Hoon Dok together with the Teacher and train in it.

In the midst of that, centering on what the Teacher left out in between, the facts or circumstances he omitted, one enters one step deeper and begins to read something like the Teacher's sermon collection, which one can read in Hoon Dok for a year. And so, the whole world commonly forms a realm of resonance, becoming the unifying oneness of unification, when one says, “Let us recite the Teacher's sermon collection”; if God too says, “Yes, it must be so!” then from that day one must recite it together.

Those who take part in that, even if the Teacher is in the spirit world, can hear that voice. So those who are several thousand years old are not in the spirit world but return to the earth. Such years do not go to ten years.

Even if it continues for only three years, this world will become one nation. Japan disappears. So do America, Britain, France, and Italy, and the names of the sages and worthies all disappear too.

Those sages and worthies, too, returned to earth but did not receive the True Parents' education. Jesus, of course, and Adam and Eve as well. Jesus had no partner and so could not hold a wedding—what became of it?

When the Teacher held the safe-arrival assembly here on June 1 last year, by summoning him and proclaiming it, their eyes were turned upside down, and they fell over in astonishment. At that time, it was proclaimed on the earth who were whose partners.

Kang Hyeon-sil's partner is a person from some thousand years ago, and that person, living on the earth, now begins family life. If there are no sons and daughters, one must choose an adopted son. Including one's elder sister or elder brother, choosing a fitting clansman of the father's surname, one witnesses several thousandfold or several hundredfold. And so, if they serve as ancestors, the place of the ancestor of several thousand generations—if it is the five great saints—is decided all at once from the five great saints, and the education too is received in one place.

So one takes an examination. Taking the examination, an existence that receives a certificate of commendation in the spirit world or on earth, centering on some tribe of some nation numbering hundreds of thousands or millions, and yet does not become the people of one nation, later a great migration breaks out to somewhere. As for where the first place selected as a place that can be so is—the other day, what did I say it was?

Among the islands fallen off from Africa, the island where strange creatures live in union so that even now new species can come into being is Madagascar. (End of the Hoon Dok reading.)

Because the three great Blessings—rebirth, resurrection, and eternal life—are indispensable, one must finish this work on the earth. So all the ancestors who went to the spirit world must now return to the earth, come to the houses of their descendants, and pass through a period in which they must receive education for three to four years. They could not hold the Seung Hwa ceremony before the True Parents. Such people must return and receive education for three years and six months, or four years and three months.

It is the rebirth ceremony, the resurrection ceremony, and the Seung Hwa ceremony, but in the course of one life, finishing only the Seung Hwa ceremony once will do. When born, the rebirth ceremony; while living, one passes through the resurrection ceremony. Why so? Because one has crossed family, nation, and world, centering on the Seung Hwa ceremony, the True Parents dig one's grave and bury one.

Until now, there has been no person who died, so no person in the place connected to the flesh and blood of the true mother and father.

Since one does not complete it by being blessed in that other world, one must return and stay for three years and seven months, up to four or five years, to cross the hill.

To cross the hill thus, one must come again and receive, in the place the Parents hand over, the Blessing that brings it to fruition. So the whole returns. In Korea, since the ancestors of the North and the ancestors of the South are one, once they go up, those who divide South Korea and North Korea into two lands are driven out.

Automatically, it cannot but become a unified world under heaven. Because it is not a cross marriage but an exchange marriage, the problem is all dissolved! Understood, Mansei! (Mansei!)

Because the True Parents Live Together with Us, There Is No Worry or Anxiety

Here, one must read again from the part where it says “you.” This is precious, so listen well. One must make a reader by which one can deliver the address, as I have spoken.

In our library, there are several thousand such readers, and one may proceed centering on the subject one needs. (The Hoon Dok reading continues; I pray that you be in good health and live a life that receives the love of Heaven, so that when we meet again, we may render still greater honor and glory to God.

I pray that the blessing of the King of kings, God, be with you, your families, and your nations. Thank you.)

The point is, let us not divide but live together. Because God and the King of kings, the True Parents, live together, there is no worry or anxiety.

Since they are the Father and Mother, they provide what is to be eaten and make it so one can go the path one wishes; so if all under heaven follows the line, one can go anywhere.

It is the same as when the electric wire is connected, and you flip the switch; the electricity passes through, but our electric wire is connected directly to the power plant, so no transformer station is needed. It is directly connected to the power plant.

Until the power plant breaks down and disappears, until God falls ill and dies, one lives just so.