My Purpose and Conviction

Former Headquarters Church

Though it is content I have been speaking about for some time, we are now going to enter revival activity nationwide. Hereafter, there will be notice to you through the district heads of each district, but through this revival activity, centered on the people newly witnessed to, I am planning to mobilize at least three thousand or more on July 20.

Already the second year of the Second Seven-Year Course has begun, but, considering the purpose, you have failed to fulfill your responsibility.

The Teacher has much to say, but because I cannot say all such things, the district heads of each district will give you notice.

The 1970s Are an Age of Worldwide Indemnity

The 1970s are a period in which the Teacher goes forth bearing overall responsibility for the worldwide course of indemnity.

The Teacher has, until now, within the turbulent sphere of worldwide currents, received much persecution and, waging a bloody fight with Satan, cultivated Heaven’s foundation. That is why you must know that the Unification Church has now built a foundation on which, even if the Teacher dies, crossing over the road of persecution, it can uphold Heaven’s purpose and unify the world.

Originally it was not set up that the Teacher should first proclaim these words to you. There is something the Teacher has still failed to do. What is it? It is regarding the tribe…. I had loving parents and eight siblings, and if one adds up to the eighth degree of the in-laws’ kin, it was a considerably large clan. Yet….

Moreover, my elder brother, carrying on a life of faith, communed with the spiritual world. He was a person who knew that our country would be liberated and who was cured spiritually, without using medicine even once, of an illness he had suffered from for many years.

That elder brother loved me exceedingly. Though he did not know me deeply, he knew at least that our younger brother was the first among all the people of the world. And he knew that too, not by hearing it from my words but because the spiritual world taught it to him. He also knew that, unless I spoke, he must not ask.

That is why that elder brother earnestly wished for me to tell him the deep something held in the Teacher’s heart. That elder brother and our parents loved the Teacher exceedingly. The Teacher was also an object of debate in the clan.

There was much talk about what would come of it if, in the future, he did well in his township or province, and what would come of it if he did poorly.

Because she received such a comment, my mother put in devotion for me beyond words. And yet I could not buy even a single handkerchief for such a mother. You must know that.

Even now, if you go to a farming village, you can see the sight of weaving; you know weaving, do you not? Among us eight siblings, six were sisters. My mother went through every hardship to marry off these six daughters.

When I returned from somewhere, my mother was often weaving, and what I talked about together with my mother at those times is vivid in my memory even now. To weave one ordinary bolt of forty feet took only about five days.

So she wove eight or nine feet a day, I say. And yet the surface of that cloth was truly fine. You do not know how sore the eyes become and how hard it is after weaving cloth all day long. My mother did such work for decades.

In the old farming villages, to marry off all one’s sons and daughters, the clothes they would wear had to be made by directly cultivating cotton, making the fabric, and sewing them, so it took a great deal of labor.

The Family Who Suffered and Were Sacrificed for Me

Our mother made every sacrifice for her children. For my sake, she put in more devotion than anyone. Toward such a mother, I say, I failed to do my part properly as a child. I am ashamed. Someday hereafter, when I come to go to North Korea, I will already be unable to meet her. Even so, I have not prayed even once for my mother and father.

Even though he was such an elder brother that, had I asked, he would have sold even his house to send me money, I did not say a single word to that elder brother about who I am in the Unification Church or about what thoughts I hold. I could not tell my beloved parents either. The one thing they knew was that the Teacher was different from other children; that they knew. They knew that he had too strong a sense of self-respect and that he could not endure injustice.

Even as the Teacher was growing up, if in the neighborhood someone, because he lived well, looked down on those who lived poorly, whoever it was, he could not bear it. So the neighborhood people too feared me.

Because my mother loved me, she always kept food set aside. Because she would buy taffy or make rice cakes, there was always food that did not run out, and I would take this and give it to pitiful people.

Toward parents who thus loved me more than anyone and toward my elder brother, the Teacher could do nothing. Furthermore, among our siblings, there is a sibling who was sacrificed because of me. There is a younger sibling who died because I went down this road.

The Teacher knows that. While the Teacher was in prison being tortured in the Japanese colonial period (왜정), a younger sister died. That was purely because of the Teacher, because of indemnity.

The work of Heaven must without fail be indemnified. That is why in the Teacher’s family there were many upheavals. For about seven years, there were many calamities and upheavals.

Of thirteen family members, five died, so it became eight. Moreover, the dog died, the cow died, the elder brother went mad, the elder sister went mad…. Because of Satan’s activity, we paid such historic indemnity.

Even amid such things, the Teacher knew, considered providentially, that there was a background reason why it could not but be so. Yet no one knew what kind of mind the Teacher carried about. I did not tell my elder brother, nor my parents.

I thus endured until Liberation. After Liberation, the Teacher sought and met all the spiritually gifted people said to be “somebody” in Korea. When I met them and asked about the circumstances of the spiritual world, their answers were, after all, inadequate, I say. An inadequate person cannot remain in the complete age. Such a person, going forward, will give up midway.

From my student days, I went on thinking about how to break through such an environment and how to set up a new standard.

Passing Through Many Experiences and Shedding Many Tears

During my student days studying in Japan, there was no place the Teacher did not go, from the slums to the red-light districts. That does not mean I engaged in any bad conduct.

When I probed the pasts of the young women in the red-light districts, there was no particular difference from the past of an ordinary person. Driven by the social environment and carried along by its current, some became pitiful of necessity, and I also heard accounts of some who made an offering of their individuals for the sake of their parents and siblings.

When they said they had stepped forth with the resolve and determination to save their parents and siblings, even though their bodies were cast away and they became such women lit on the streets, even though they became pitiful women fading away forlornly, there were times when I grasped their hands and wailed.

In the end they too were pure and honest human beings, I say. At that time the Teacher thought he must fight for the liberation of such wretched humankind.

Without knowing the underside of such kinds of living that all sorts of human beings pass through, one cannot do a great work. So there is nothing the Teacher has not done, from slum living to begging for food. There I could grasp God’s heart through experience, and I came to realize what was the account God wished to set up for all time. Doing so, I waited until Liberation. The Teacher knew that the day of Liberation would come.

When, in 1941, the Teacher left Seoul Station heading for Busan to go study in Japan, gazing at the city of Seoul, I shed many tears, thinking who would take responsibility for these pitiful people.

Even now, if you go to the banks of the Han River, there remains that rock where I shed tears and prayed, holding on for one day of these pitiful people’s liberation. But though Liberation came, these people remain a pitiful people.

I went forth walking that road, feeling that the age of appealing to God with tears in a basement where no one knew was passing, and now the time would come to expose Heaven’s account before Heaven and earth and to appeal even by vomiting blood.

The hill road of Heukseok-dong (흑석동) is a road the Teacher walked much. When the Teacher went to school, he did not ride the streetcar. Though it was quite far even by streetcar, I walked there and walked back. It was not because I had no money.

When I crossed the Heukseok-dong hill, there was a person by the roadside who anxiously awaited the hand of a passerby, hoping for alms, and I would give him the money I had saved by not riding the streetcar.

Once I even wept endlessly, holding on to them. When I asked whether he had parents, he said no; when I asked whether he had siblings, he said no; and I, unable to console him in the stead of his parents and siblings….

Among you, when coming to church, there will be some who walk from the direction of the Capitol (중앙청), or from Jongno or Dongdaemun, by way of Namdaemun. At such times, I say, think of how the Teacher, in his boyhood, walked with sweat pouring down even in the dog days of the fifth and sixth lunar months. And even if you come comfortably riding a streetcar, bus, or taxi, you must come thinking of the standard by which the Teacher walked in bygone days, and holding the same mind by which the Teacher anxiously awaited the day when he would relieve the han of this nation, and this people and this nation and this people could be embraced by God.

I did not tell such a heart to anyone. Even if I did not speak, one who knows would know well, but when the Teacher prayed in his student days, he prayed many a choked-up prayer. Yet no one knew the reason I prayed so. Those who saw a young man of about twenty praying with a choked-up throat thought it strange, wondering, “Why does that young man pray like that?”; but therein dwelt an inner heart that no one knew.

The Love of God I Have Never Once Forgotten

Because the Teacher was in a standpoint of praying with tears wherever he went, there were many who sympathized without knowing what that circumstance was. And there were many who, wherever I went, treated me as you treat the Teacher.

There were even cases when the landlady of my lodging, on a holiday and the like, could not go into the inner room without first bringing to the Teacher’s room the table she had prepared, staying up all night, or the table she had prepared for her husband.

If she just went into the inner room, her eyes would suddenly go dark, I say. She herself did not know why, I say. God moved the minds of the womenfolk even to feed the Teacher the food into which they had put their devotion. There was much such work.

That is why the Teacher has never forgotten God’s love even in a dream. Even if a thousand and ten thousand times this body is crushed, and the bones become powder, I cannot forget it. In the historic process I have passed through, that God was together with the Teacher wherever he went and labored so for the Teacher is a historic fact the Teacher himself cannot deny. That is why you must know that one cannot be this way and that way toward God.

When going to Japan, one usually rides a boat from Busan, and from Seoul to Busan takes eight hours by train. From the time I boarded the train then, I wept, pulling my overcoat over my head. I still cannot forget how I wept until my eyes swelled and my nose and lips swelled, the tears not ceasing. This dawn too I prayed with such a mind. The Teacher knew that those tears, that account of wishing to love Heaven, that appeal of youth wishing to plant it in these people, would without fail remain before these people.

You must know that the Teacher is asking that, if this cannot remain before these people, it remain in the heart of each young man of unification, in the heart of each man who desires unification.

Those who criticize such a Teacher will not have a comfortable future. Furthermore, those who criticize such a Unification Church and dispute this way and that about the road the Teacher goes will have to do great repentance.

On the road the Teacher has walked up to the Second Seven-Year Course, there were many twists and turns. Because I had to pioneer that road, drawing a double curve of tears, I had to pass through a historic process in which I could appeal to no one. You may criticize recklessly, but you must know the fact of how enormous the tears of han the Teacher shed behind it.

That the Teacher alone knows. God alone knows. You must know the fact that an account that God and the Teacher alone can know was woven upon the three-thousand-ri peninsula of Korea. Though you may not know this, the Teacher knows that his fate is to carry this account—precious beyond anything, to remain for all time in the historic age—even while dying.

Wishing you to clearly know that the man called Moon is a man who lives holding a han, anxious that he may fail to unfold this account and give notice of it before all people and, having planted the flag of victory, attend the Father upon that throne of victory and offer praise and worship.

If we speak of shedding tears for these people, the Teacher shed more than any patriot. I cannot forget how, at two in the morning on April 1, 1941, when I departed to study in Japan, I prayed at the Busan wharf, gazing toward Korea. I promised, “Though I now depart, I will love you all the more and shed still more tears for your sake.”

The Account of Tears That God Alone Knows

Even after going to Japan, when the Teacher met a starving friend, he would go hungry himself and give him food, and when he met a starving self-supporting student, he embraced him and wailed. When they had nothing to eat, to prepare food for them, I threw off my student uniform and did dock labor and carried loads of coal.

You must know that the Teacher fought to love such young comrades. Those who had met the Teacher regarded me as a close friend more than anyone. That does not mean the Teacher told them he was bearing some responsibility. They confessed even their secrets, calling the Teacher the friend among friends.

You must know the fact that I left behind comrades who confided, saying they could not bear not to tell this fact to me alone.

Also, when the Teacher passed by the Imperial Palace of Japan, gazing fixedly at that palace as a lonely man bearing the han of one who had lost his nation and lost his people, the Teacher already knew and prayed to God that from twenty years thence would come the day when Heaven, centered on the Korean people, would plant the flag of victory.

I resolved, “Now you persecute our people, but hereafter, on the contrary, a day will come when, if I only command, the young men of Japan can shoot arrows toward you, toward this palace.” What I so vowed was achieved in 1965, twenty-five years later.

Our Unification Church family members shed many tears out of longing to see the Teacher. It was not only the women who shed tears; the men too shed tears out of longing for the Teacher. The people of general society say all sorts of things, calling me the ringleader of heresy and so on. If you too have not heard such words, you are fake. One cannot but hear such words, I say.

You are not a band that can do as it pleases. Are you a band that can do as it pleases, or not? If you wish to do as you please, try it once, I say.

The friends who loved the Teacher were all taken away to the spiritual world. All the people close to the Teacher were taken away, I say. When I now consider why they were taken away to the spiritual world, it was out of fear that the Teacher might share private affection (사정, 私情) with them. It was because there was the danger that the Teacher, who goes forth bearing all of God’s purpose, might share private affection with them. The younger sister the Teacher loved was also taken away. God took away everything in which the Teacher held an interest in the world, I say. Because the Teacher knows such things well, I cannot go a different road, try as I might. It is not that I am doing this because I am inferior. How much thought must I have given!

Now among the Unification Church members and young people, some fellows swagger, saying they graduated from university and so forth. There are fellows who, knowing nothing, prattle this and that, I say. They do not know Teacher Moon of the Unification Church.

However much thought I gave, I gave hundreds and thousands of times more than they, and, longing for humankind and shedding tears for humankind for more than a week, I once wept so much that even the cotton trousers I was wearing were all soaked through. All of you! Our Unification Church is not a frivolous place. It holds an ideology and tradition that cannot be so.

Though you have attended the Teacher from the day you met him until now, you do not know the Teacher. Study as you may, you do not know him. Sometimes he is like a child, but sometimes he has an authority and a fearsomeness beyond measure.

When the Teacher once gives a command, your hearts collapse utterly, I say. Unless the Teacher opens it, you cannot be liberated and cannot be gathered. Such authority the Teacher has.

Only When We Become One in Heart Is the Cornerstone of Heaven Laid

You must absolutely not believe by looking at the Unification Church as it appears outwardly. That is why the Teacher does not wish the Unification Church to develop only outwardly.

Only when, shedding tears of blood, we become a model and become one in which heart communes with heart and circumstance with circumstance, so that we can sympathize and feel with one another, is the cornerstone of Heaven laid centered on it. Because I knew that otherwise the cornerstone of Heaven could not be set up, I strove until 1960 even while receiving the persecution the world so drove at us. You must know the fact that, to do so, the Teacher forgot food, clothing, and sleep and put in every devotion.

All the secrets and all the content of the spiritual world that the Teacher found after a thousand hardships are the treasure among treasures, precious things that cannot be exchanged for anything. Yet, because I could not share these with my beloved parents and siblings, how full of han was this? You must know this.

When I set out, leaving my mother behind, holding back tears, I bade her farewell in my heart, “Mother, forgive me that, once I leave this house, I go a road on which I cannot meet you again”; and when the Teacher was in prison, she came and shed ceaseless tears. But the Teacher could not say to that mother even a single word of comfort, and rather, to the mother who was shedding tears, he gave a thunderbolt-like command—“Do not be a mother who has borne a petty son; be a mother who has borne a great man”—and made her stop her tears. Such a history the Teacher holds.

That was because the Teacher himself knew who he was. Because the countless good spirits of the spiritual world were beholding that mother’s value multiplied a thousand and ten thousand times centered on the Teacher, out of fear that that authority and value might be lost by shedding tears centered on the flesh-bond of one generation, the Teacher spoke mercilessly to his mother. I hold a history in which I could not but do this.

You must also know that the pitiful man who could not say the words held in his heart even to his wife and children is precisely Teacher Sun Myung Moon of the Unification Church.

Then why is it that the Teacher, even though he knew this enormous purpose of God, could not hold on to his parents, hold on to his elder brother and elder sister, hold on to his wife and children, and share his circumstances?

The memory of when the Teacher, for the sake of the purpose, shouldered a rucksack (배낭), left his wife and children, and headed for North Korea shedding tears, seems like yesterday.

At that time, knowing that my relatives would resent me, that my acquaintances would resent me, and that my wife and children would resent me and shed tears, I turned my back and, shedding tears, bade farewell to the Republic of Korea.

At that time I resolved, “All right; since I have come to know that the six-thousand-year providential history has thus remained a history of sorrow, I will go for the sake of resolving that han.” And thus I departed toward the land of North Korea, which everyone hated.

I still cannot forget the fact that that man, who had yearned for the liberation of the Republic of Korea and wailed and cried out, failed to achieve his purpose upon this liberated land and, turning his steps toward the northern land, prayed for the nation, “By all means remain until I return,” and prayed for God’s purpose as he crossed the 38th parallel.

I said, “Until I return, let not one die, let not one perish, let not one betray.” Though I so entreated the comrades and believers, after the Teacher had gone, they all resented the Teacher and departed, I say.

When I came back down to the land of South Korea, because there remained for that band who had resented and betrayed the Teacher an account of Heaven’s sorrowful history, I sought them out to share that account. At that time my silk trousers had become rags, so that even in the Teacher’s own eyes it was the figure of the lowest of beggars.

The Bygone Days of Being Betrayed and Driven

When I sought and entered a certain house, three of them, a mother and two daughters, before the Teacher’s face, exchanged winks and mocked, saying, “Though we tried to stop him from going that road, he went, and in the end he has come as a beggar.”

That the Teacher sought that house was not because he longed for food; it was because there was a heavenly bond by which, centered on a heaven-set bond, we had shed tears together and shared accounts, and, having planted that bond in holiness, I went with the mind to reap in holiness what had been planted. And had they received the Teacher, I meant to tell them the things the Teacher would have to do going to North Korea. But they looked at the Teacher and sneered. From that time, the Teacher did not deal with them. Thereafter, that house was smashed to pieces.

There was a comrade the Teacher could not forget more than anyone. He had started a business and founded a company and became famous in the city. The Teacher, in the figure of the lowest beggar, not having washed his face or brushed his teeth for a week, sought that house. It was to see how he would treat the Teacher. He, too, betrayed the Teacher.

The Teacher generally, when he seeks someone, goes knowing how that person will treat him. That time too I went, foreseeing without fail, “You will treat me thus.”

When I went, he was not there. Because I went intending, from the start, to spend a night, I sought him out late in the afternoon in the figure of the lowest beggar and waited for him to come, but even by seven in the evening he did not come.

After the sun set, I ate supper and waited, and only late did he return. And then he made a displeased expression toward the Teacher. The Teacher said nothing.

I came to know that a man, though driven and chased before a comrade, does not perish. I was driven before my parents and driven before my people. Because I knew there was a wall behind me beyond which I could go no further, I endured everything. But I knew that whoever drove me would trip and fall.

Still, in that place of meeting that person, the Teacher merely said, from a moral standpoint, “I am sorry to have caused you worry all this while.” At that time the Teacher was not even wearing underclothes. Even so, he brought out a single quilt into the room and said, at any rate, since you have come, cover yourself and sleep; but I slept just as I was, in those clothes. The Teacher, there, prayed at that time out of concern for him. It was because the Teacher knew what would become of him within seven months if he treated me coldly.

The Teacher entered that house with a joyful expression and left with a joyful expression, but the God behind it was apparently sorrowful. He, too, was all smashed to pieces. The Teacher went about seeking comrades first, passing through such various twists and turns.

For others it would be the common feeling to seek one’s wife and children first upon returning to the land of South Korea, but the Teacher sought comrades first. It took two years to seek the comrades bonded to the Teacher, beginning from the close comrades to the distant comrades, and beginning also from the family members who had followed the Teacher in North Korea. The elderly Grandmother Seung-do (승도) here knows that. I knew where my wife and children were, but there was a heaven-set account by which I could not even write a letter until I had found all the comrades.

That is why, living alone and cooking for myself, only after I had found them all, only after I had sought and sought and met them all, did I get in touch with home. Heaven comes seeking one in this way.

That does not mean the Teacher is a man like wood and stone. I am an affectionate person, a person of many tears, a person of much sympathy. He is a person who, in his childhood, even when fighting with a mischievous friend who tormented a weak friend, if that friend’s clothes were torn, would take off the Teacher’s own clothes and put them on him before turning away.

One must handle evil as evil, yet one must sympathize with that forlorn plight. This is the heavenly feeling.

The Teacher, while coming forth bearing a historic account, could not tell such grave content to the parents closest to the Teacher. I could not tell my elder brother, elder sister, or younger siblings. I could not tell my wife and children, nor my relatives. I could not tell even our comrades before the time came.

Heaven’s Secret Meeting Began From the Prison

Then to whom did I first convey these words?

After Liberation, I began to convey these words from the land of North Korea, teeming with enemies. At the same time as the propagation of the Word set out, the enemy’s gun muzzle aimed at the Teacher.

So the Teacher set out from the road of prison. Before the enemy, I came once again to be driven. One must be driven, I say. And thus I did nearly three years of prison life under communist rule.

Yet the Teacher knew he would not die. Furthermore, even when entering Pyongyang prison, he knew in advance whom he would meet. When the Teacher needed a certain thing, the spiritual world would direct the countless ignorant prisoners—robbers, thieves, murderers, and the like—saying, “In such-and-such a cell there is a person of such-and-such a number; take a certain thing to him”; and when winter came and the weather grew cold and the Teacher had no clothes to wear, it would direct them to bring clothes, and when I could not eat and was hungry, it would, through some person out of the blue, teach him the Teacher’s name and number and have him bring food. Such things happened not once or twice.

Because I knew whom I would meet when I entered Pyongyang prison, I passed the time in hope until April 20. Gazing at the willow leaves brushing the window of the cell then and sinking into thought—that seems like yesterday. It is still vivid in my memory. There I met people who promised to follow Heaven’s purpose.

Through meeting them, Heaven’s secret meeting began there, in the land of the enemy, from the deepest valley. There I began to recruit Heaven’s soldiers. Having been driven and chased in family and society, I began from the prison.

From there the Unification Church set out and came down to the land of South Korea. The place in North Korea where the UN forces first landed was Hungnam.

That was because a son whom God had to save quickly was there. The Teacher knew. Two days before, the Communists lured all the people in one cell out, saying they would give them food, and took them all away. These people, not knowing they were being taken to be killed and being told they would be given food, vied to go, each saying he would go to get it fed to him. The Teacher already knew that.

“You are going your last road! But I will not die,” I thought so. “Though you all die, I do not die. Even in a place where some tragic misfortune passes through, even in a place of falling shot dead, I will never die but will survive!” I knew that.

On October 12 of that year, they dragged about seventy prisoners with sentences of seven years or more, some thirty ri, into the mountains and killed them all. Because the Teacher’s sentence at that time was five years, the day after next was my turn to be dragged out.

So God must have been quick. When I looked out at the street on the night of the 13th, the situation had already changed. It was said the UN forces had landed at Hungnam.

So the Communist troops were busy packing their bundles. And thus, at last, when the Communist troops withdrew on October 14, we slipped out of the prison and came down to the South.

Because I passed through such historic facts, a man who has come to stand in a standpoint of knowing God’s circumstances better than anyone and of loving God more than anyone cannot but love, has, until now, come forth driven, chased, and blamed by enemies, with the placard of “ringleader of heresy” attached to him. Now! Are you pleased or displeased? Good or bad? “It is bad.”

You must know that the operation by which that han can be resolved, the method by which the enemy can be repaid, is the mode of guidance by which I have guided you until now.

At the time of the Ewha Womans University incident, Kim Hwal-lan and Park Maria, taking the lead, went to Gyeongmudae (경무대, the presidential residence), gave false testimony, moved the ministers of four ministries, and sought to do away with the Unification Church and bury me completely. But I do not die. I do not die! However any matter of the world may strike, I say, it does not perish.

All of you know the July 4 incident that occurred in 1955, do you not?

Perhaps I did much prison time because I was born in the year of the Monkey, but the warden of that Seodaemun Prison was an established-church believer, and abruptly he said, “Are you the fellow, Moon? Take a month’s detention, you rascal.”

The Teacher said one word in jest to such a good-for-nothing person. When I said, “What is this, ‘you rascal’? So you have been embezzling such things,” apparently struck to the heart, he was startled. So I said, “You rascal, stay still.” Such a good-for-nothing person drove a nail into the Teacher’s heart.

But after about a month passed, the prison officers who had behaved so badly came to obey whatever the Teacher said. To the point that if I asked for water, they would draw it and bring it. That was not because the Teacher made them so by striking them, but because I treated them with character.

The Reason I Could Not Tell My Circumstances to My Parents, Wife, and Children

All of you, now anyone comes here and sits, but in the old days no one at all could just come in. There were times when the Teacher was fearsome. When police came intending to enter and, coming to the gate, knocked at the door, there were times I thundered, “What have you come to do?” and drove them off. Because they are the children of servants, I handled them so. But to sons and daughters, one teaches the right path.

Yet whenever we look at the people who make the Unification Church despised and create such incidents, they are all surnamed “Moon.” Even “Minister Moon,” who is now undercutting the Unification Church—this person too is a Moon, I say. In the Bible too it is said, “A man’s foes shall be they of his household,” and this Moon is the problem. That is why the Teacher does not like Moons. The Teacher is not a “Moon” but a “Tong.” A “Tong.” (Laughter.)

Will you too change your name for the sake of the purpose, or not? “We will.” You may say that even in the Japanese colonial period we were forced to change to Japanese-style names (창씨개명), so how could we do it again now? But let us just change to an altogether different name, I say. The Teacher likes “Tong” best. What surname would you like to be? “Tong.” (Laughter.)

Is there anyone here with the surname Kim? There are too many. If there were only one Tong, he would become famous. If a rumor got out that some father absolutely forbade even his sons and daughters to use the father’s surname “Tong” and a fight broke out, it would become world top news. Even so, do you want to be a Tong? “Yes.” Then now let everyone have the surname “Tong.” In that case, the Teacher will not be a “Tong.” Instead, I will be a “Cheon (Heaven).” But “Cheon” is marvelous. If one adds a Chinese character, it becomes “Cheon-ji (Heaven-and-Earth).” So if the name is made “Cheon-Tong-Ji”—you becoming “Tong” and the Teacher becoming “Cheon-Ji (Heaven-Earth)”—then it becomes “Heaven-and-Earth,” “Heaven-Earth-Human,” so Heaven and Earth will be unified; I even thought such a thought. (Laughter.) The Teacher says such things because, being tired, he means for us to laugh once and pass on.

Even while coming forth to that extent, why could I not bring myself to speak to my parents or wife and children?

God’s purpose is not to love only one’s own flesh and blood, centered only on one’s own family. If one does so, one cannot save this world. To save this world today, one must offer up as an offering the child one loves. This is Heaven’s providence. You must know that.

For religious people to think of and love their wife and children first is fake. It violates the heavenly law. If God too had loved only the band that loved Him, Christianity could not have developed worldwide as it has today.

Jesus was the Son of God, sent to this earth after four thousand years as a substance of love without equal, yet God, to save the band of villains and the children of the enemy, sacrificed His own Son instead and offered him as a sacrifice.

This is the way of the cross, I say. Because of it, the Jewish people became, until now, a people without a nation, wandering scattered throughout the world; yet, though chased, driven, and trampled, they contributed to founding the world’s cultural sphere.

You must know that they became an Israelite people who, in the outer material standard and the inner spiritual standard, stood upon a worldwide standard. A person who dies for the sons and daughters he loves is not a person of character. A person who loves only the people of his side cannot be great. Because God stood in the standpoint of having loved the children of the enemy even more than His own direct children, Satan too must bow his head before Him, I say. Because God so loves even Satan’s own children, a standard was decided by which Satan too must bow his head before that love.

Jesus, who knew the content of such a way, even as he died, prayed to God for the enemies, that their sin be forgiven because they do so not knowing. You must know that by this alone it is undeniable that Jesus was a son who inherited the bond and tradition of the heavenly feeling and was born through the bloodline of the heavenly feeling.

The Teacher knew God’s sorrowful historic account. I knew the heart of God, who sent Jesus out into such a place of fate. That is why I thought about how I might be offered up before Heaven’s purpose. Even while being mocked and driven by the people and the world, I loved the band of enemies more than anyone in order somehow to turn them back before God’s purpose. Not only did I love them; I blessed them. And I thought about how, if I have a son and daughter, I would leave a will telling them to bless the enemies in my stead and love them in my stead.

You must know that this is the Teacher’s desire and that the Teacher has cultivated the road so that it can be so.

All Opposed, but My Mother, Father, and Elder Brother Did Not Oppose

In cultivating this road, my wife, relatives, and comrades opposed, but my mother and father and my elder brother alone did not oppose. You must know that this became one point and a fence against the satanic world by which the Unification Church could set out. The Teacher’s mother and father thought, “That child is not evil.

However much he is reviled and however much he is persecuted and lives so, he does not go about sinning. He does so because he loves the nation, loves the world, and holds an uncommon thought and heart; he absolutely does not do so out of an evil mind.” They held such conviction. Because this remained, the Unification Church could set out. Thus the parents who knew nothing were so, and the elder brother who knew nothing was so, and the little sisters who knew nothing believed only that our elder brother was a fine elder brother.

That is why, though the whole world opposed, the family tradition alone was not broken. Though the world treated the Teacher like an enemy and I was in a plight that could not but vanish, because behind me the standard of the heart-centered Four Position Foundation of parents, elder brother, and little sisters was set up, I have remained until now even in this harsh world. Therefore, the Teacher felt that he was not more unfortunate than Jesus.

Do you understand what I mean?

Jesus’ parents did not treat him so, and his siblings did not treat him so. But in the Teacher’s case, though I received the heavenly command from Heaven and did not give notice to my family, my father, mother, elder brother, and elder sister did not misunderstand the Teacher regarding what the Teacher does. Because such a standard existed, I prayed, “O God! I am a happier man than Jesus.”

Because such a standard remained, I could change my mind toward these people who oppose me so. Because there were such parents and such ancestors, I could not but remember these Baedal people and this three-thousand-ri land. Holding such a mind, the Teacher endured until now, dreaming of a people of hope, a nation of hope. You must know the content by which the Teacher goes forth fighting.

Because, even before the Teacher walked the course of restoration over decades of years, God first walked such a historic course, the Teacher could not love his parents, could not love his siblings, and could not love his wife and children. Here—I do not know whether Seong-jin (성진) has come—until he was twenty-three, he could not call me father.

How aching is this heart of a father facing that child! It is not that the Teacher is so inferior or has no mind to love his child. It was because the heaven-set bond was more urgent. Twenty-three years ago, when I shut the door and stepped out to go to North Korea, leaving behind that infant clot of blood and his mother, unable even to tell his mother where I was going as I had to leave home—that the heart of such a departure would be known to God alone was what I believed as I left, and he would not have known this.

Had the established church welcomed the Teacher then, their father and mother would not have become sorrowful father and mother. Had the established church upheld him, the fate of the Unification Church today would not be this wretched, and the fate of Korea too would not be this wretched. And had Christianity, centered on God, become one with us, it would have made a new Christian culture. It would not have become a Christianity criticized by these exhausted people under a situation where the world’s currents land in Korea and collide.

In founding a new culture in this world, it is not the president of America today that is the issue, nor the presidents of each nation that are the issue. The Christians of the world must become a worldwide foothold that can present what the mission of the heavenly order and the heavenly way are.

Yet, by missing such an age, I had to go into the world of the enemy and find it again. That took twenty-one years, I say. That is why, with the people and the nation behind me, I had to pass first through the land of the enemy.

Just as Jesus, because the Israelite people and Judaism opposed him, sought the land of Egypt, the land of the enemy, I could not but pass through such steps of tragic fate.

Always Dignified and Confident

To love one’s own people, one must first love the enemy. Because there is the principle of indemnity that, without doing so, one cannot love, I came back to the land of South Korea by way of the land of North Korea. It was already mortifying enough to have gone to the land of North Korea, rejected by Christianity at first, and then to have been trampled once again before the people of the South upon coming to the land of the South, I say.

So the history of Christianity, which had built a foundation over two thousand years, all collapsed, and the merit the Baedal people had piled up over thousands of years all collapsed, I say. Bearing such a sorrowful account, the Unification Church, centered on a new ideology, came forth offering loyalty before Heaven.

In the exhausted wilderness, the three-thousand-ri peninsula, we piled up an altar of wailing.

You must know that the Unification Church stepped forth vowing to scatter sweat for the earth, tears for humankind, and blood for Heaven.

And thus we have, until now, fought to prepare such a spiritual framework and prepare a framework of currents that the people can follow and to show and testify that a person of the Unification Church can save the nation.

Together with a record of labor, an age has come when the nation can acknowledge the Unification Church, in name and reality both, as an organization that loves the nation and the people.

Also, the Unification Church came to be recognized as a living religion. This is because it showed a record of being a more powerful organization than anyone in carrying out the anti-communist movement.

The Christian bodies should have received the Teacher, but they failed to fulfill that responsibility. So the Teacher, alone, newly established the Unification body and cultivated a foundation that can surpass the two-thousand-year foundation of Christianity.

Last September there was a “New Religions Research Meeting” at the Christian Academy House, and many Christian officials attended then. In my mind I thought, “All right, now the day has come for you to surrender.

You cannot but acknowledge it.” When the Teacher suddenly appeared, they sneered, “So that man is the fellow called Mister Moon of the Unification Church!”

So the Teacher cried out in his mind, “That is right. Until now I have not appeared in official settings but have worked unseen. Though you have until now slandered and schemed against me and done all sorts of things, you failed to achieve your intended purpose, and today you invite me? Now you say you will listen? The conclusion is: you are in the standpoint of losers, but I have become a victorious man.”

Not only that; now the established church fears the Unification Church most, I say. It is not that they fear because our fists are strong, or because we hold guns and swords. It is the thought they fear. Because the inner conviction and the outer conviction are gathered, and, in the aspect of practice, it is a powerful organization such as no one else holds, they fear it.

If we once writhe, this world is bound to shake.

The Teacher has a mind inferior to no one. Except for God, I have a mind inferior to no one, including bachelors and doctors, I say. Also, my head is large. When I went to Japan in my school days and looked, there was no one with a head larger than mine.

When the Teacher once began something, there has never been a time it perished. He settles one of two things—either you die, or I live. And if it looks as though it will perish, he does not even lay a hand on it. There have been many such works in which Heaven pushed from behind, and the whole universe welcomed from the front. Petty men who, having been born men, have never once put forth their spirit, had better quickly perish. Are you men who can put forth your spirit? “Yes.” Then must you perish, or not perish? “We must not perish.” Do you have the confidence not to perish? “Yes.”

The Teacher was a man who, even locked behind iron bars, absolutely did not perish. He was a dignified man. When the Teacher, in prison, said, “Hey, bring some water,” even a murderous robber would say “Yes” and draw water. They listened to the Teacher’s word better than anyone. That does not mean at all that the Teacher raised his hand against them. Without a word, he completely conquered them.

In the same way, without appearing, without a word, one conquers the world. There, in the Teacher’s stead, I send you out. Receive glory in the Teacher’s stead, I say. Because the Teacher is the root, if the root appears, it perishes. Instead you become the leaves. However much the leaf tries to know the root, it cannot know it.

However much the bachelors and doctors study the Unification Church, they do not know it. They cannot conclude, I say. None but God and the Teacher can conclude. In that sense, in this place there is no one who can work but Teacher Moon of the Unification Church. No one can carry it out, I say. For you too it will be better for the Teacher to do it than for another to do it. So, good, or bad? “Good.” Perfect? “Yes.” Are you not saying so to comfort the Teacher? “No.” Truly good? “Yes.” Then that settles it. Even so, it is not that the Teacher is talking big.

The Traditional Thought of Heart

God has, until now, come forth, making an offering of the people He loves and sacrificing the people He loves, carrying on the providential history of Restoration to save this world. Because this is the traditional thought of the heart, Jesus, who modeled that love, too, had to be so; Christianity, too, had to be so; and Teacher Moon of the Unification Church, who must bring such thought to fruit and bear the mission, too, must be so. Otherwise, it is fake. Then did the Teacher live according to the Principle, or fail to? “You lived it.” Did you live according to the Principle you were taught, or fail to? “We failed to.”

If you failed to, pinch and tear at me, tear at me! Though it is content anyone can understand once it is explained, and though the Teacher, after doing it all, tells you to do it, why can you not? Will you do it, or not? “We will.”

Then whom has the Teacher loved until now?

I did not love my wife and children and my parents. I loved the world and loved the nation. To love the world and love the nation, one must love the people and the tribe. Those people are the citizens of the Republic of Korea, and that tribe is the family members of the Unification Church.

One must love upon this earth the nation Heaven wished to love, one must love upon this earth the tribe Heaven wished to love, and one must love upon this earth the family Heaven wished to love, I say. To do so, one representative who can be so cannot but appear upon this earth. This is the truth.

Teacher Moon of the Unification Church has shed many tears of love for all the people of the world. Heaven will acknowledge that. For this nation too, I shed many tears of love. Even the patriots who have gone to the spiritual world are bound to bow their heads and worship before the Teacher, I say.

Whether it is so or not, look and see later. The tears you have shed were shed for the Republic of Korea, but with the heavenly feeling, one cannot be so. The Teacher loved the people more than anyone and loved the tribe more than anyone.

The Unification body is a tribe without equal in the world. That the Unification body has come forth is to build a bridge of love. Therefore, since within the Unification body there is the Unification family, you must love that family, and since within that family there are individuals, you must love that individual. Because the Unification Church came forth bearing such a mission, upon this earth a history of love, a history of heart, unfolds.

Then, since it is the standpoint of a Unification believer to love the nation and love the world, how must one pray?

One must pray, “Because God is a worldwide God that loves the world most of all, I too, being God’s son, must love the world, must I not?”—only then does God rejoice; but if one prays, “Do You not love me, God? Since You love me, love only my mama, my papa, my elder sister, my elder brother and my in-laws to the eighth degree, and then my country,” what will become of it?

If everyone alike prays such a prayer, how troubled God will be! If Americans pray so, Soviets pray so, and the people of all nations—Japan, Korea, and so on—pray only for their country, how troubled God’s standpoint will be? If it becomes so, there would have to be several hundred Gods.

But God is the God of the whole world. Because God wishes to embrace the world within a single sphere of love, even if He should say He does not love the Republic of Korea, the Teacher does not resent it. All of you, when you hear that, are you pleased or displeased? As a citizen of the Republic of Korea, one will first be displeased. But God is not the God of the Republic of Korea alone.

When it comes to whether to forsake the Republic of Korea and take the world, or forsake the world and take the Republic of Korea, which will you take? “The world.” A person who writes to love the world for the sake of the world can, even if his nation perishes, become one who can resurrect that nation again and inherit the world. The Republic of Korea must become such a people. Is it understood? “Yes.”

Therefore, do not be discouraged just because the Republic of Korea today has no history and culture, no traditional content, and no realistic foundation that it can boast of before Asia and the world, I say.

If only it holds a thought that can be needed even in the twenty-first century or after hundreds of centuries, that thought will emerge as the thought of the world, and a time will come when the people holding that thought can rule the world. In this sense, though Teacher Moon of the Unification Church has, until now, received much persecution, hereafter he will become a person absolutely needed for the Republic of Korea and humankind of the world. Do you understand what I mean?

Live for the World

You must absolutely not be greedy when you pray. Do not pray, “Considering my clan, this and that; considering my face, this and that; considering my lineage, this and that…,” I say. That is not how prayer is done.

You must become one who can pray, “God! Though I am a citizen of the Republic of Korea, born inheriting the blood of the Republic of Korea, a descendant of the Baedal people, I do not wish to live only as a citizen of the Republic of Korea. I wish to live for the world.

Since God too labored for the world, I too will try laboring.” For those who thus hold a worldwide thought, even if the world holds memorial rites for a thousand and ten-thousand years telling them to flee, rather it prepares a banquet table and awaits them, I say.

So if one, saying, “Aigo, God, though I prayed thus and put in devotion, will You fulfill neither this purpose nor that?” packs one’s bundle and leaves, out of the blue a larger, worldwide bundle strikes one on the head, I say. That is why it is said, “He that would lose shall gain, and he that would gain shall lose.”

The history until now has developed because of the band that is chased. The band that is chased has ruled the world, I say. Now, when there emerges from that band an advocate who, though chased, says, for the sake of a larger thought or for the sake of the world, “Let us cross over communism and cross over democracy,” you must know that a new age has come.

Teacher Moon of the Unification Church says he will try being such an advocate; is that displeasing, or pleasing? “It is pleasing.” Since you said it is pleasing, I will try it. Then is there content that can do so? There is more than enough. But before a frivolous crowd, I do not tell that content.

Some people investigate the Teacher and then follow him. When I ask how they came, they say, “Because the purpose of the Unification Church is good and the Teacher is good!”—but that person too probably does not know the purpose and the Teacher well.

Such people, who do not even know the historic background content, say they will follow the Teacher, but when one quietly looks into the depths of such people’s minds, they are all full of greed, I say. They differ from Unification believers, I say.

Then when we breathe, for what should we breathe?

Let us not breathe for the sake of the Republic of Korea. Let us, as citizens of the Republic of Korea, breathe for the sake of the world, I say. That does not mean there is anything at all to feel hurt about.

So, good or bad? “Good.” A person who agrees with this must hold in his breast the great ideal of seeking to save the world and have the boldness to cross over the Korean peninsula of Asia and go all the way to the top of the White House in Washington, America, and cry out. To go that road, one must suffer hardship.

If, by ten years of hardship, one became a rich man of Korea, and by a hundred years of hardship, a rich man of the world, which would you do? “We would suffer a hundred years of hardship.” How greedy.

If this work cannot be done in my generation, our later generations must take responsibility for it. So one must hold ambition and hope and go on establishing history and tradition.

When the Teacher makes a foreign tour, the missionaries there wish the Teacher would do as they plan, but the Teacher does not do so. For example, the missionaries of America ask the Teacher to do as they plan, saying America is different from the situation in Korea, and so it is difficult to do mission work. But what is difficult about it? The Teacher too does things because he has a plan.

Also, if it is said that on January 31 he goes to San Francisco, being anxious about it, they get in touch, asking, “Is it true you are coming that day?”; but how would the Teacher know that? One knows only after going there that day, I say.

The Material From Which a Record Can Be Built

One elderly grandmother member in England says, “Our Teacher is a man like a cloud who comes like a thief at night, so one must keep both eyes wide open and watch.” (Laughter.) Because the Teacher is such a person, she said he might leave here this very evening. If he leaves, what will become of it?

The Teacher toured the forty-eight states of America the other time, and felt that America is truly large. But I was not envious. If there was one thing I envied, it was the fact that their height is greater than the Teacher’s. Westerners are considerably tall, you see.

So the Teacher said, “That you are tall is not because you are fine, but because it is needed when I tour.” (Laughter.) Then the Teacher feels good, and they feel good too, you see.

No one toured the forty-eight states of America as thoroughly as the Teacher in a few days. The Teacher loved America more than anyone, I say. There were times when, even while sleeping, I would strike the desk and think about when America would be restored.

I have even thought of boring through the globe from Korea. If it became so, Korea would earn money sitting down. Since the globe was bored through, would one not say one would pass through it before dying rather than die without passing through it?

However many hundreds of years it took, on the day one succeeded in boring it through, Korea could live just by selling this while sitting down, I say. (Laughter.) Do you too want to do such work, or not? “We want to.”

This time the Teacher looked around Europe, and when I considered by what their culture had been influenced, I could see it had all been influenced by the Vatican.

Even in painting a single picture, they put in devotion for eighteen years, they say. This is the influence of religion.

So the Teacher thought, centered on Unification thought, that he would paint such a mural even if it took not eighteen but a hundred and eighty years. Do you have the confidence, or not? “We have.” Then painting a single picture will take about four generations.

The Teacher is a person who thinks such thoughts too. The Teacher is a person who does what he says. In the old days, if told to recite the content of a book, he did it marvelously. He recited faster than anyone.

If the Teacher says he will paint, could he not paint it?

Even at something like a novel, I can write beyond a novelist. It may sound like a lie, but I can compose such a novel on the spot. Even if told to sit and do only that for a month or 360 days, I can do it. There is that much abundant material, I say.

If only the title is set, it comes out just by sitting still. And if I go to a place like prison, I can write an interesting full-length novel every day. The Romance of the Three Kingdoms is too short compared to this. (Laughter.)

Even when the Teacher goes to a labor site, he quickly becomes close with the foremen. When they later come to know that I am Teacher Moon of the Unification Church, they say, “Ah! Are you Teacher Moon of the Unification Church? I never knew.” They thought I would step forth leading many people, lording it over them, and they never knew I would step forth like that.

Living together with them, and giving thanks and eating even when given only bean sprouts, how would they know I am Teacher Moon of the Unification Church?

Thus the Teacher cultivated a worldwide foundation while the people of the world were sleeping and chattering. In the old days it was “Moon of the Unification Church this and that,” but now, rather, they say, “Ah, Teacher!” I intend to do much such work hereafter too.

So, if your boldness matches, try it together, and those who do not, do not wait at all. It is a hindrance—a hindrance. I speak frankly. That work is possible even if you do not do it now, and that matter is possible even after ten years pass. If you enter now and do poorly, you will be given cold treatment, I say.

The elderly people here, with bent backs, I cannot bear to look at; they are so pitiful. Is it not so? Even so, do not feel hurt. The Teacher too has grown quite shriveled and thin. But when the young people boast of the joy of having worked and fought and won, to whom will they boast?

Precisely to the elderly people, I say. Therefore, the elderly people too are needed. But in fighting, they are not needed. Why? Because they cannot fight. Do not feel hurt because I say this.

Know That Before the New Morning Comes, There Is Night

This man, who holds a new thought, was born in the pitiful land of Korea. Born in the pitiful land of Korea, he has come until now, having suffered so wretchedly, been so wretchedly despised, and been so wretchedly driven.

Otherwise, would the placard of having suffered so wretchedly be attached to him? You must not sit comfortably and think that you are here because your fortune is good. You must be firmly on your guard.

When you live singing the humming song of happiness in a good place, the Teacher sheds tears for the purpose beneath the eaves of some farmhouse, sheltering from the rain.

Even on chilly days, taking the cold wind and sleet, becoming a beggar, I wandered the streets. Even so, I fought for the people and the world. So when you ride a streetcar or bus, if there is such a youth in damp clothes, do not treat him coldly. This teacher walked such a road.

But I am not one born of a lowly clan. I am not a man born to walk a road of hardship, I say. Whoever you ask, or whatever you consult—my fortune or anything—I am not a person destined to suffer hardship, I say. Yet because, without suffering hardship, the road of Restoration does not open, I could not but walk such a road—you must clearly know this.

The Teacher’s mind, wishing to love the whole people, was earnest, and his mind, wishing to love the humankind of the world, was earnest. I wished to make God wail and form a bond by which I could love the people, and form a bond by which I could love the world.

Because I have formed such a bond upon this desolate land of the three-thousand-ri peninsula, a day will come hereafter when the world, centered on Unification thought, can welcome the land of Korea as its homeland. When you consider such things, you must know that the Korean people are not pitiful.

Even if one has to eat millet rice and barley rice and drink soybean-paste stew or plain water, and eat dipping into salt and dipping into soy sauce, or live a life with not even sauce to dip into, do not be discouraged, I say.

After darkness passes, without fail, a bright new morning is bound to come. That before morning comes, there is pitch-black darkness is a natural principle. Though it seems to grow darker and darker as one goes on, before long a bright new morning comes seeking one, I say. That is why, in this vexing environment and this sorrowful process, do not bewail your lot, I say. The issue is how one can become a person who can equip the mental posture and dignified foundation to escape well this pitch-dark world and greet the bright sunlight. The buffeting present age and one’s own environment from an aged and crumpled standpoint cannot be an issue.

That is why, pushing, thrusting aside, and cutting through as far as one’s strength allows, one must fulfill this mission. In fulfilling that mission, one does not do it from the top. One does it from the very bottom.

One must shoulder in the stead of others the unjust and tragic burden for the pitiful ones who are collapsing. Will you go, or not? “We will go.” If you do not go, you perish.

When we consider that we are the thirty million Baedal people who, as a minimal and weak people even in Asia, over thousands of years of the history of suffering and the history of ordeal, have remained until now without losing the rope of history, holding on to the skirt-hem torn to shreds, it is not because this people is fine that it has remained. It is because a heaven-set bond remained behind it as a true ideology, and because there was Heaven’s inner mind to prepare one of the heavenly order, that it has remained. You must know this.

Yet some people feel happy, saying that the age of the true righteous one, longed for since thousands of years ago, has come, and that their fortune was well cast; that must not be.

Now the day is near when that wish we have desired over five thousand years of history is to be achieved, and the founding of a new thousand-year history, ten-thousand-year history, has come close before our eyes.

When we consider that this people’s suffering sorrow over five thousand years is Heaven’s providence to make for it the good fortune by which it can find hundreds of millions of years of happiness, we must become a band that, gathering the present environment, straightening our posture, gives thanks before Heaven and knows how to charge toward the purpose.

Who is the band that must stand at the head of that band? It is precisely the band of unification. So we, who stand in such a standpoint, must, holding strong confidence, go forth centered on the slogan “Total Advance,” in the sense of resolving our minds to achieve this year’s goal—you must know this fact. Therefore, the Korean people are not pitiful. Do you understand? “Yes.”

Even if, going to your workplace, you do night work however much and your marrow melts at hard labor, you must work with all your body and mind. Even in digging the earth at a farm, you must dig with the heart of consoling the lonely God, and in turning the pages of a book at school too, you must do it with such a heart.

The Mission of the Korean People and the Unification Church

The small Korean peninsula on the eastern edge of Asia, and among it the Korean people, was a rejected people and a chased band. God sought, through this chased band, to set up the sovereignty of the worldwide Providence and found a new age. You must know this fact.

Where lies the cause of these people’s becoming an offering within this world fallen into last-days tribulation and misery, this environment where democracy and communism collide with each other? It lies precisely there. In that sense, Korea is an important nation in both the communist world and the democratic world.

Then here Korea must become an offering, but what kind of offering must it become? Must it become an offering that dies with no value of existence, or, on the contrary, must it become an offering of victory that, not dying but resurrected, can say, “Heaven and earth and all people, take my example”?

We must know that the present age is precisely the age in which one of the two must be decided—that is, the fate must be decided.

Then, when we fail to fulfill such a mission, who does it?

The Communist Party comes to do it. Because we cannot permit this, we must repel the Communist Party and, from such a standpoint, step forth before this world holding a historic new tradition by which we can say, “Take our example.” Such a band is the band of the Unification Church. Then do the women too have the confidence to do such work, or not? “We have.”

If you do not have it, you must put in devotion, resolving to bear at least a son who will live for such an ideology. As a woman, for Heaven and earth, you must put in devotion such as no woman of the world has put in, so that God cannot but give such a son. Become a woman who puts in devotion, resolving to bear such a son through my body, I say.

So, women, will you do it, or not? “We will.” Do not be a woman who does hateful things, thinking only of marrying and living well, I say.

You must become a woman who, even after marrying, can put in devotion, resolving to bear a son and daughter needed for this nation, this people, and this world. Such a woman is not one of the crowd that wags its tail about the universities. She is a woman who, amid simplicity and childlike ignorance, offers loyalty to God with hidden real ability. The sigh she breathes is not a sigh breathed because she herself has nothing to eat, nor a sigh breathed because of her suffering. It is a sigh breathed out of anxiety over how she can “have the women of the people and the world embraced in God’s bosom.” That sigh is a sigh that pulls at the sinews of God’s heart and, at the same time, a sigh that tightens the sinews of God’s heart.

So pray, “Father! Let me bear a son who can resolve the Father’s han,” I say. Then you can bear such a son. Have you prayed so? Try praying. See whether the Teacher’s word is a lie or a fact. Put in devotion that can pass through to God’s heart, I say. If one is born a woman, one must bear such a son or daughter at least once before dying.

Seen in that sense, men, you are grateful to have been born men, are you not? “Yes.” But your fists must become fists like an eagle’s talons. To become a man bearing a great mission, one must believe in God and, according to the law of Heaven’s righteousness, make the decision of goodness, and for that, training is, of course, needed. And each must bear the responsibility for all the readying. Do you understand? “Yes.”

This man who holds such an enormous aspiration could not speak this to his mother and father. He could not speak it to his elder sister and elder brother. Then to whom did he speak it? He spoke it to your mothers and fathers. Why so? Because, considered centered on the spiritual world, love had to be bestowed for the sake of the human beings upon this earth.

Let Us Love God

Then what is the mission Teacher Moon of the Unification Church must do for the sake of the world?

It is love. So I have prayed, “Father, I do not mind even entering that deep gutter. Instead, I will become the Father’s true son. I will become a true son whom even Satan can acknowledge and whom even any band of villains until now can acknowledge.”

Also, until now I have held it as a han that humankind failed to attend the Father well. Therefore, I regard it as my mission to make an environment in which all the peoples of the world can attend the Father.

The Unification Church family members of the early days shed many tears out of longing to see the Teacher. But the grandmothers were somewhat better; the young women, saying they would try hearing the Word, would come close and suddenly try to touch my clothes and try to touch my feet, so how difficult was the Teacher’s standpoint! I cannot tell you how much I was reviled because of that.

Then what is it you must know? You must know what the Teacher wishes. What the Teacher wishes is that, before loving the Teacher, you love God. What I now teach, to the mother if a mother, to the child if a child, is: do not love the Teacher before loving God, I say. Do not love with such a self-centered, satanic love as a mere man, I say. So do not feel hurt even if the Teacher departs on a road of pilgrimage of a thousand and ten-thousand ri to love God, I say.

You, too, must become men who can be so. Among the countless women who have gone the road of unification until now, when some man said he would go that road to become a model, no woman welcomed him. The Teacher wishes you to become such men and such women.

You must love God before loving the Teacher. Next, you must love the humankind of the world. In other words, do not love the Teacher before loving God and loving humankind, I say. It is not to have you love the Teacher that I say this.

Because the Teacher is a person who must go Heaven’s road, he has the responsibility to set up for you a tradition and history of love and to teach you Heaven’s road. In teaching, if the Teacher does not practice it and teaches only by word, that is fake. From a standpoint pricked by conscience, one cannot teach. Heaven points its finger. It comes to ruin before three generations pass, I say.

That is why the seat of a leader is fearsome. It is more fearsome than entrusting gunpowder to a child. Even in saying one thing, without a foundation on which one can practice it, one cannot say it. Heaven cannot be deceived. The conscience cannot be deceived, you see. Wherever in the world one goes, it is the principle of the heavenly order and the principle of human morality that, unless one equips the authority to bear it before the law of righteousness and the qualification to practice that content, one cannot make a promise.

The Teacher lived a life forgetting eating, forgetting wearing clothes, forgetting sleeping—all of it—to love this people and nation, to love the humankind of this world, and to love you. The Teacher was so. The Teacher was so! So you must go madder than the teacher. You must come to hear, “My mother has gone deaf since going to the Unification Church.” There must be times when, though the sons and daughters she bore call out “Mother,” she cannot answer.

You have not yet done so. But I did, I say. Out of longing for God, I went deaf and blind, I say. So, for God’s sake, “let us go mad and mad and mad,” I say. Even if one perishes doing so, that loyalty remains forever.

Because the Teacher came forth for God, for this world, for this nation, for this people, and for the Unification Church, when you face the Teacher, you cannot face him without tears. He is a man who holds an account such that, if you only touch the Teacher’s heart aright, he can wail for more than ten years. You do not know that. That is why I tell you to love God, to love Him as if mad.

Even if, exhausted in mind and body and threatened in life, you come to be placed in a place of death where you cannot meet God, only when you resolve to die a thousand and ten-thousand times to love God does the work of the power of resurrection unfold there. You must know that fact.

Everyone Must Go the Road of the True Ideology, and Must Go It Even in Death

You must become one such that, when you shed tears out of the han of not being able to love God, love the world, and love the nation, God too, shedding tears, can console you, saying, “All right, all right; I will bring about a day when it can be so. Because your wish is such, such a day will come.”

Only after that can one love the tribe, love the family, and, last, love oneself. This was the central thought the human being had to hold in God’s providential history until now.

That is why I loved God, loved the world, and loved humankind. I loved even the enemies who, right after Liberation, framed me as a criminal and tried to shoot me dead. When his child was starving, the Teacher sold everything from his suit to his underclothes and gave it to him, and there was even a time I lived two weeks with nothing. In the end, having nothing to wear, I could not go out of the room, covering myself with a quilt. That was not done by some scheme but done in the true sense.

Everyone must go the road of the true ideology. Even the sinner who must perish must go through it. Therefore, even the people who have gone to hell must be liberated and made to go this road. The band of unification has the mission to pioneer this road.

Because I had to fulfill the responsibility, not forgetting it, as the responsible person bearing the mission to pioneer this road, the Teacher did such work. If one has loved even the enemy and trusted him, one can be regarded as having fulfilled it.

Until now the Teacher has put in every devotion to raise you. Even waking from sleep at night, the Teacher did not first think of his sons and daughters. I have never prayed a tearful prayer for the Teacher’s own sons and daughters.

Even when I shed tears, I shed them for you. Had there been no foundation on which the Teacher lived shedding tears for your sake, God would not have worked. This is an important boundary line of the fight for the Teacher.

If you too do not have such a mind, the Unification Church cannot develop. If one goes forth cultivating a heart and foundation of merit that, swelling with such a mind, can make God draw forth tears of love, the Unification Church develops even without witnessing. It develops worldwide, I say. Even without carrying on activity, the spiritual world testifies to the Unification Church, I say. That is why those who commune with the spiritual world, scattered throughout the world, testify to Teacher Moon of the Unification Church. All of you know that, do you not?

If a father dies while carrying on an activity, the child must be able to stand in the father’s stead. That is why I tell you to bear such responsibility. Because the Teacher did so, I tell you too to model yourselves on it and do it. Will you do it, or not? “We will.” The Teacher loves you more than anyone—more than my father and mother, more than my elder sister and elder brother, more than my younger siblings—and seeks to give you the more precious thing. I seek to give you everything.

That is why the fact that a mind arose in you to serve me and to wish to follow me will be true. Was it so, or not? “It was so.” If it was so, do not forget it, and go, I say. The Teacher has not forgotten such a mind. Even going on some of the worst roads of death, one must not forget it. If one forgets it, one perishes; so do not forget it, and go.

For the sake of the people, for the sake of the world, one must always carry it and go. When one comes to know that there remains a course of restoration that must go thus even to the heavenly world, one cannot but go. That road one must go even in death.

If you were told to suffer hardship, would you suffer hardship taking seventy or eighty years, or hardship taking hundreds of millions of years? A wise person would answer that he would suffer hardship taking seventy or eighty years. That is why, if you do not go, I will kick you out with my foot. Is that all right? “Yes.”

To Liberate God

This road is a road by which the people can live, a road by which the world can live, a road by which God can be liberated. God cannot be liberated from Himself.

Though He is such a God, in Christianity today they believe that God is amid glory. They think only that God is happily at ease, I say. But what is happy about it? With His children, the human beings, all become like this; can He be happy?

You are the Korean people. If you go abroad and see the fact of your fellow Koreans of the Republic of Korea being despised and trampled by foreigners, your breast will heave.

In the same way, seeing humankind trampled before Satan, can God rejoice?

If He were such a God, we would have to abandon that God.

In the established church, they say, “Oh! holy, holy God, oh! God of glory, give me blessing”; but God is not such a God. He is a wretched God. He is a God in bondage. Because He is a God who must be liberated by bearing good sons, God’s fate is forlorn.

So you must liberate that God. Otherwise the heavenly way is not set aright, so the ideal world cannot come upon this earth, I say. The history to set this aright is the history of the Unification Church and the mission of the Unification Church. All of you, must you do this mission or not? “We must.” The Teacher has done all of this. Do you understand? “Yes.” You must go this remaining road.

Because the Teacher, for some years, did not send you out but guided you directly, if you were simply left as you are, you would sit down just so and die.

How about it?

Would you probably like the Teacher to guide you directly again? The Teacher has now fulfilled his responsibility toward the Republic of Korea and toward you. This time too, going abroad, the Teacher has much to do.

If the Teacher studied the languages of various nations for about a year, he could handle English or anything with no problem, but since he must range over the world, I have no time, I say. The Teacher is a public person. That is why the Teacher cannot stay only in the Republic of Korea. Is it so, or not? “It is so.”

If you would liberate this nation, before that you must liberate God and must liberate the Teacher. Then, all of you, will you liberate the Teacher, or not? Let me see those who will liberate him raise their hands. What thankless thankfulness! (Laughter.) Then how will you liberate him? Do you think you can liberate him by the way you have lived until now?

If worship begins at nine, though the Teacher came out once and went back in a while ago, the way you come to church looks just like coming as if to some spectacle. Only a third of you here came on time. The rest are all the crowd that came later. And you think you will liberate the Teacher like that? Do you, or not?

If you did wrong, answer that you did wrong. Does it look possible, or not? “It does not look possible.” Also, do you think it will happen while you eat all you want and sleep comfortably? Do you think it will? You cannot answer.

The other time I told you to get perms and buy clothes, and the women who came here all got perms and came dressed in new clothes; do you mean to become perm-demons and clothes-demons? All that hair had better be cut off.

If I tell you to cut it, you must cut it; if you do not, it will not do. So, will you cut your hair or not? Let those who will cut it raise their hands. (Laughter.) Lower them.

If by cutting one’s hair, these people, this nation, and the world can be saved, one must cut it a hundred, a thousand times. The Teacher has done all such madman’s work too. It is not an easy thing.

All of you said you would liberate the Teacher, did you not? So when the Teacher goes this time, he will go having been liberated. Do you understand? Now you are the master of the Unification Church, so you must all take charge of the Unification Church, I say.

Now the Teacher must pack his bundle to prepare to go. So before I go, I will let you hear one song to sing until the Teacher returns. The song is “The Song of Unification.” Bringing about unification is not a simple thing. To achieve unification, there must be a foundation, and that foundation is not made simply, I say.

Let us sing our song once.

Our wish is unification; even in dreams our wish is unification.
Offering up this life, unification; unification, come.
Unification that saves these people; unification for finding this nation.
Unification, come quickly; unification, come.

The Place Where Unification Is Achieved

Hereafter, you must sing this song to hasten our work. Do you understand? “Yes.” While the Teacher is absent, though it be difficult, I ask that each of you endure centered on this song. This is what the people desire.

Next, all the family members of the Unification Church must offer holy-ground prayer. Until the Teacher returns, on rainy days I ask you to pray at the headquarters church, and on days it does not rain, at the holy ground. As for the content of the prayer, pray centered on content regarding unification.

Since it is divided into South and North Korea, divided into democracy and communism, divided into Heaven and earth, you must pray, resolving to become a patriot of the nation who can unify it, a great figure of the world who can unify it, a loyal person of Heaven who can unify it. Because God demands such a person, you yourselves must resolve to become such a person, I say.

Loyalty and filial devotion are achieved in a difficult place. Unification is achieved not in a high place but at the very bottom. It is achieved in the place where death crisscrosses.

Where were the hearts of God and Jesus joined?

They were joined on the way of the cross, where death crisscrossed. Knowing that from there a new history set out, you must offer prayer centered on unification, I say.

Then, to achieve unification, what must one do?

First, one must love the thirty million people. One who cannot do so cannot achieve unification. Not only my son and daughter, but I must also love the thirty million people. I must love not only the province (도) I live in but the nation and must love the many townships (면) and North Korea. To do so, one must diligently offer holy-ground prayer, centered on a mind of love and holding the subject-consciousness of resolving to unify.

Centered on the Unification Church, one must unify religion; centered on religion, one must unify South Korea of the Republic of Korea; centered on South Korea, one must unify North Korea; centered on this unified nation, one must unify Japan; centered on Japan, one must unify America; and centered on America, one must unify Germany. If one only unifies these four nations, the world is automatically unified.

What foundation must the Teacher make hereafter, ten years from now, entering the 1980s?

It is the foundation on which the Teacher governs the world. Then what must be done to reach there? One must pass through a bloody fight beyond even your dreams. So I ask you, holding the title of Unification believer, to keep beat at least with the conditions of indemnity Heaven desires. Do you understand? “Yes.” That is why, until the Teacher returns, sing “The Song of Unification” and offer holy-ground prayer, I say. When you pray, since my mind and body are split, you must center on the content of unification.

You must become a mind of unification, a substance of unification, that centers on the mind and subdues the body. To find such a self, you must equip a body that can absolutely submit before the mind.

When such a man forms a family and becomes the husband of a family, he must completely unify his wife within a single unified ideological sphere centered on that husband. To unify the wife, one must unify her even if one pays the price of sacrifice, losing even the man’s face and dignity.

Such a family must become the mother-body and become the leaven that unifies this society and thereby unifies this world.

A person too must become such a person, and a family too must become such a family. It must become a family in which the couple is happy and harmonious, high-spirited and full of hope, so that the neighbors or the whole village can come seeking centered on that family and can enter into a bond with it.

Also, if it is a workplace the husband of that family goes to, centered on that workplace, one must make such a society, and in such an environment, make a single institutionalized society and make a single nation. Further, centered on that nation, one must unify not only the land of South Korea but even North Korea.

To do so, one must build up strength and prepare. Before they push forth with material force, we must prepare against it. At times one must fast, and one must prepare to be able to fight without eating.

You must know the fact that the believers of the Unification Church must bear such an enormous mission. Though the sovereigns and leaders of this nation and this people may have been intoxicated with their happiness and rising in the world, we, though beneath them, must, for the sake of this nation and this people, resolve of ourselves and prepare of ourselves to undergird the fate of the nation that will come hereafter.

This work we must do from behind the people, from the very bottom of these people. We must become an organization that, becoming manure of itself, prepares the road that saves this people.

Religion Must Have the Power to Guide Society Rightly

Though it is hard now, because it is the principle of how the world turns that the sunny place becomes the shady place and the shady place becomes the sunny place, and that when the cold winter passes spring comes, when spring passes summer comes, and when the tedious summer passes autumn comes, one time of hope will without fail come.

When that time comes, these people will become a people before whom the world can bow its head and to whom the world can look up. For it to become so, we must unite and liberate the land of North Korea.

Moreover, because that is the homeland where the Teacher was born, we must restore that native land. We must restore that land where the enemies live, who gave every hardship and toil, every torture and persecution, every disgrace.

Even in the world, for the sake of one’s parents, one takes revenge, and even a patriot of a nation, to avenge the enemy of that nation, steps forth not shrinking from the road of death; how much more, in avenging the enemy of God and the enemy of humankind, even if our one body becomes an offering, how would that be fearsome?

If I must cross the 38th parallel and go to North Korea and do prison life, I must do prison life too.

Hereafter, when the time comes, for the sake of the nation, we must send an intelligence unit to North Korea too.

At that time, the Unification Church young people will be driven onto the road of death before anyone else. It is pitiful and mortifying, but you must know that there remains an account by which it cannot but be so. Because the Teacher too went to the land of North Korea and walked such steps, you, who must model yourselves on such traditional thought, must feel, wherever you go, that you have shouldered such responsibility and mission.

If, having bone and flesh, you can feel, one who does not feel such consciousness as his foremost consciousness is fake. He is not a person needed within the sphere of the wish and hope the teacher desires, I say.

Putting strength upon strength, putting hand upon hand, pouring out all one’s strength, however great a fortress there may be at the 38th parallel, Unification believers must, making the ideology of unification their weapon, fight until that fortress collapses. We must greet one day on which we can drive out North Korea entirely, as one drives fawns and rabbits.

When President Park was preparing the revolution, when the opposition crowd was wavering this way and that, the Teacher prayed for him to finish it quickly, quickly. Furthermore, when he said he would establish a Civil Defense Day, I prayed for him to do it quickly, quickly. Unification must come quickly, I say. That is why I made an arms factory. Because I knew there would be a time when, in the nation’s hour of urgency, one could resupply anything within a rapid span, I prepared it in advance.

Religion must have the power to guide society rightly. A religion that fails to have the driving force by which, centered on God’s purpose, it can subdue the world, perishes. Seen thus, all of you who are within the Unification Church must be able to set aright the whole of the present social system, in which today’s cultural world and knowledge and science have developed.

To do so, we must walk at the very cutting edge of everything. Hereafter I wish, in the name of the Unification Church, to set even a worldwide fashion. Our Unification Church young women—until now you cut your hair, but hereafter do not cut it. Keep your hair and let it grow down to the tips of your toes, and as for clothes too, one day wrap yourselves round and round in a brocade skirt-and-jacket (치마저고리) and fine silks and the like, and every hour make a round of Myeong-dong in Seoul, I say. I will even give you tens of millions of won, so spend it, I say. Making you all dress up like that, I wish for us too to raise a wind. But that wind differs from the wind of the world, I say. Doing this, if we drive these people into such a wind and lead them onto a new road, into a new nation, it will do. If we do so, it will absolutely not become a perishing nation.

Because of this and that problem, I have made you suffer hardship until now, but hereafter I have the confidence not to make you suffer. The Teacher feels responsible for having made you suffer for a long time. I have the confidence that I can more than pay back ten, a hundred, a thousand times over the hardship you suffer, I say. That is why, even though I make you suffer hardship, I absolutely do not worry. In that sense, you may be regarded as having many blessings.

You have more blessings than the Teacher, I say. The Teacher, from birth, fought alone, and even now is alone. Seen from that point, do you have more blessings than the Teacher, or fewer? “More.” Then share a little of that blessing, I say.

Take the Lead in the Victory-Over-Communism Movement Too

The Teacher went into the land of North Korea and suffered much hardship. But even when the Teacher, driven by the enemy, became an imprisoned body in Hungnam prison and received tragic torture and did heavy labor at the fertilizer factory, passing through crises of death, I passed the time alone holding this mind: “I do not perish. A time will come when, by my command, all the young people who have inherited this kindled heart of mine, with burning breasts, embracing bombs, charge forward toward the land of North Korea.” Now an age has come in which that can be possible. Do you understand? “Yes.” You must trust this firm as iron.

Now, when summer comes, a time will come when the spies of North Korea cross the 38th parallel back and forth. In this period, we must root the anti-communist spirit. To do so, our Unification believers must work day and night. We cannot lose to the Anti-Communist League, I say. The Victory Over Communism Federation must stand at the head, I say. To do so, we must make a unit that can go forth shouldering rifles.

Is such a thought of the Teacher displeasing or pleasing?

“Pleasing.” We are not an organization that moves and then quits. You must firmly make such a resolve.

We must make our new civic-movement ideology a foundation unchanging through all ages, and it must become a single ideological force. Now the government is discussing a second economic revival. Then who will do it? It cannot be done but by the Unification Church.

The Teacher, the other time, met a certain government figure and spoke with him. I said, “Though I have met you now, I did not wish to meet you in a standpoint where it could be a loss to you and your dignity and face could be lost. But now such an age has passed, so believe my words if you will, and if not, do not.” The Teacher has, until now, requested many times to meet President Park but has been unable to. But when the Teacher goes abroad, he meets many prime ministers.

If I go to America, I can meet President Johnson, and if I go to Japan, I can meet the Japanese Prime Minister. If there is a need to meet, I can meet anytime. I have cultivated such a foundation, I say.

Now you must not view the Unification Church as the Unification Church of the past. We are now living in a new age. Today America boasts of going to the moon, but is that an issue? To the spiritual world, one goes back and forth several times instantly…. Then who went ahead? We went ahead.

The Teacher, unless he is first in the world, cannot sleep at night. He cannot live, I say. The Teacher, even when he eats, eats from such a standpoint. He has put on a little flesh and is plump, but now his belly is about to stick out, which is a big problem. But even if the Teacher’s belly sticks out hereafter, forgive him. It is not that the Teacher eats by stealing, you see.

Since the belly is going to stick out anyway, I wish the Teacher’s would stick out the biggest in the world. (Laughter.)

“The Song of Unification” and Holy-Ground Prayer

Hereafter, you must pray centered on unification. You understand, do you not? “Yes.” And you pray centered on the holy ground; until the Teacher returns, men and women alike, pray at the holy ground whenever you have time, I say. If you cannot go at dawn, go at midday or evening and pray, I say.

Think of how the Teacher, in the early days, prayed at this holy ground, shedding tears. Think of how great a road of labor was walked until, appointing the holy ground, we appointed the True Parents' Day, the True Children's Day, and the Day of All Things.

You must know how much labor was undergone until, centered on that, God’s Day, the first day of the first month of 1968, came. God was pitiful, the Teacher was pitiful, and the Unification believers were pitiful.

Now, since you have the responsibility to develop the origin of unification for all the world, though you sit and pray upon a hard rock, you must offer a prayer such that the rock sheds tears and the mountains and rivers can bow their heads.

Accordingly, during this tour I ought to make you go without your lunches, but I do not wish to do so. Instead, offer holy-ground prayer diligently, I say. Do you understand? “Yes.” Sing “The Song of Unification” diligently so that the mind holds a unified feeling in the national feeling, or in humankind and God’s providence of Restoration, and pray with devotion centered on the holy ground so that all people can model themselves on it.

Furthermore, when the Teacher returns, you must pray so that he returns having fulfilled the responsibility of being able to distribute the origin of unification to the many peoples.

Centered on these two problems, all of you of the Unification Church must become entirely one and charge forward altogether from February. Let those who will take part in this raise both hands. This is not raising the hand before the Teacher but raising the hand before God. This is not something done to perish, nor something done to suffer loss.

If you expend your most precious time here, you absolutely do not perish. Just as the Teacher has not perished, you too do not perish.

Today I have much to say to you. I said I have much to say as words conveyed before departing on the world tour on Sunday, January 26, 1969. What is the most important thing here? It is “The Song of Unification” and holy-ground prayer for unification. This is a total mobilization; everyone must do it.

Even the university students must all do it. It is a total mobilization. Those who have entered the Unification Church, and of course those who resolve to become Unification Church members, must all resolve. Thus, we must raise a culture of unification.

So, knowing this, you must offer holy-ground prayer with a devoted mind. Do you understand? “Yes.” What the Teacher, centered on this, also directs is that, in preparation for the total advance, you conduct workshops overall and strengthen witnessing. If you go on just as you are now, you perish. The Second Seven-Year Course is a course you must go to.

Jacob’s course is the pattern of Moses’ course, Moses’ course is the pattern of Jesus’ course, and Jesus’ course is the pattern-course the Lord at the Second Advent must go.

Then whose course is the course of the Lord at the Second Advent for others to model and go?

It is precisely the course you must go. Until the Lord at the Second Advent comes, the individual course of Jacob is symbolic, the national course of Moses is in image, and the worldwide course of Jesus is substantial. Yet when the Lord at the Second Advent indemnifies substantially, you must indemnify in image, and your descendants must indemnify symbolically. Doing so, it comes around in a full circle and crosses over.

Crossing over symbolically, in image, and substantially, and again returning from substantial to image to symbolic, only then does the world return to a world of peace. The Principle is so, I say.

The Age of Substantial Indemnity

The Teacher has, until now, walked the road of worldwide substantial restoration through indemnity. I have fought one-on-one. Because it is the road of worldwide substantial restoration through indemnity, the Teacher must, in a single generation, receive the persecution of three nations and do prison life in three nations.

Also, domestically, because he must receive the persecution of three administrations, I received the persecution of the Liberal Party, the Democratic Party, and the Republican Party governments. And I must receive persecution from 2.4 million to more than 3.6 million among ten nations, centered on Christians. Until now I have passed through all such things.

Also, because the Teacher’s Moon clan must receive persecution over four generations or more, at the four crossroads of the courses of individual restoration, family restoration, tribal restoration, and national restoration, the Rev. Moons tormented me. Because it passed through a history in which, by Cain’s killing Abel, a single bloodline of brothers was divided, such a course was needed, since to gather all of this whole, without setting up such a foundation, restoration cannot be done. Seen from such things, how mathematical is God, and how enormous is the content of our Principle! You do not know, but the Teacher knows well.

The Teacher, to pass through such a course, passed through a course in which he could not love his relatives and parents and siblings. But because the Teacher walked the road of substantial restoration through indemnity, you enter the sphere of the benefit of restoration through indemnity as soon as you only set up the conditions.

In the old age of symbolic restoration through indemnity, even if the central figure set up conditions of indemnity, when others failed to set up the conditions of indemnity together, that foundation collapsed. Therefore, it had to be found and set up again symbolically, found and set up in image, and led on to the substantial age, and to do so, six thousand years passed.

Along the way, it was overturned who knows how many times. But after the substantial course of indemnity has unfolded, the conditions of indemnity you set up become yours forever. Do you understand? An age has come in which one can prepare, from this earth, an eternal property, I say.

The people who have come and gone in the past could not amass an eternal property. However much they piled up, it all collapsed, and even what remained all became Satan’s; but now, when you labor and set it up as a condition of indemnity, it remains as your property. That is because, since I set up the overall conditions of indemnity, it has entered a sphere of a fence within which Satan cannot accuse, I say.

You must know that you have the responsibility to peel off, over three generations, down even to symbolic indemnity centered on your descendants. That is the Teacher as the first generation, you as the second generation, and, further, the Blessed children as the third generation. Do you understand? Here lies the reason the Unification Church has, until now, held group weddings openly and with fanfare.

The Teacher pioneered this road while being attacked by worldwide Satan on all sides. But because you have entered the fence of victory that the Teacher goes seeking, you can go without receiving Satan’s invasion.

An Age in Which One Can Witness to One’s Own Relatives

The Teacher had to forsake his parents, siblings, and relatives and love the enemy, but now, because you are within this sphere of protection, you have entered an age in which you can witness to your beloved parents, siblings, wife, and children.

In the past, your mother and father opposed you because they did not know the purpose, but now, since such an age has passed, it is the way of a child to pioneer for those parents and siblings who opposed you a road by which they can be saved again and go to the Kingdom of Heaven. But the Teacher could not do so. Seen in that sense, you have received more blessings than the Teacher. You have received more blessings, I say.

If the ancestors labor, their descendants are bound to receive blessing. Just as a teacher hands down, within a short time, to his beloved disciples all the knowledge he has studied diligently, you have become people who can receive blessing upon the Teacher’s foundation.

Until now, the Teacher passed through the ages of the individual seven-year great tribulation, the family seven-year great tribulation, and the national seven-year great tribulation.

Now, only when you pass through the individual seven-year great tribulation, the family seven-year great tribulation, and the national seven-year great tribulation does the age of happiness come in, in which the Teacher can be welcomed before Christianity, and what sets out on this is precisely the Second Seven-Year Course. Do you understand? “Yes.”

These seven years always remain until the fallen bloodline in the human being ends. So when the Lord comes to this earth, what he brings is a seven-year tribulation period. When he, representing the whole world, crosses over the tribulation period, the whole world is indemnified.

Yet Christians know nothing of this at all. But the Unification Church has crossed over all this ridge and, centered on a foundation of victory, has entered an age in which it can set out toward the Second Seven-Year Course. So hereafter the Unification Church will develop worldwide. Do you understand? “Yes.”

If there is a thing most mortifying to the Teacher, it is that he could not teach this Principle to his parents and siblings and make them shed tears. This is the Teacher’s han. Therefore, you must not fail to witness to your mother, father, elder sister, and elder brother. You must know that if you fail, they will all go to hell and be placed in a fate that cannot but perish forever.

You must know that you have the responsibility to pull them out of hell somehow, binding them this way and that with a rope, or with your clothes, or with your arms and legs, into a place where we can live. To do so, you must shed tears beyond the tears you have until now shed for the nation and shed tears beyond the tears you shed for the world.

You must hold a mind by which you can long for the people, the tribe, the kin, and the parents beyond your longing to see the Teacher and pray for them.

Now the Teacher, centered on you, comes to set out on the Second Seven-Year Course. So you must fulfill your responsibility. For your failing to fulfill responsibility, the Teacher cannot take responsibility.

Once you die, you will know at once whether the Teacher’s words are right or wrong. The Teacher taught you rightly. By the heavenly command, I practiced any and everything, showed it to you, and taught you. Whether to do this or not depends on you.

Since the rice is all cooked, eat if you will and do not if you will not, I say. But if, being hungry, you say you will not eat, you perish. For what one knows and yet fails to do, the Teacher cannot take responsibility. For the Blessed families too, if they know and yet do not do it, the Teacher cannot take responsibility. That is your responsibility. You must clearly know that a five-percent responsibility remains upon you.

I Have Taught Everything; Practicing It Is Each One’s Responsibility

The Teacher, centered on the Teacher’s family, blessed 3 Couples, and, centered on the 12 Couples that center on the 3 Couples, blessed 36 Couples, 72 Couples, and 120 Couples.

This teacher was blessed after passing through a world-historic fight. This is like Jesus’ 3 disciples, 12 disciples, 70 followers, and 120 followers. Just as Jesus, from the standpoint of the Son of God, became a victorious, responsible person in the stead of the Father, you too must fulfill responsibility from the standpoint of a son, I say.

Originally, one should witness to Jesus’ chief disciples, the three—Peter, James, and John—and, centered on them, witness to twelve, and then bless them all.

Next, centered on them, one should witness to the 70 followers and bless them. Here the twelve people refer to brothers, and the 70 followers refer to the tribe. And because the twelve people are the core of the organizing of the tribes, one must equip the motive of setting out centered on brothers.

Next, because without a tribe one cannot form a bond with a people, the 70 followers are what form a tribal pattern within a four-generation sphere. So Jacob too, centered on his twelve sons, entered the land of Egypt with some seventy of his family, and Moses too, centered on the twelve tribes, set up seventy elders and headed for Canaan, and Jesus too, centered on the twelve apostles, set up the seventy followers.

Because the age of Jesus was worldwide, the 120 followers are the pattern of the sovereign of the world. That is why, on the day 124 nations enter the UN General Assembly, a new age of the last days comes upon this earth, I say.

Until 1968 was the time when the number 123 was passing. That coincides with the Blessing of 124 couples that the Unification Church performs. Because unless it all fits and coincides, this world tumbles down, the Teacher could not but take responsibility for it upon this earth.

The Second Seven-Year Course That Everyone Must Go

You go, in a seven-year course, the ridge road of tribulation, persecution, and death that the Teacher crossed over through a twenty-one-year course. That road is not a road of resentment and sorrow but a road of welcome, a road of joy.

In crossing over the road of such a seven-year course, even if you fail to go this road and perish, the Teacher does not know it. This road everyone must go, regardless of man or woman, old or young, and if one fails to go this road, one perishes entirely.

When this work ends, passing through the first, second, and third times, an age of worldwide tribe-organizing will come. At that time, if you fail to fulfill responsibility, you cannot enter the tribe-organizing.

If you cannot enter, just as there is an intermediate spirit world in the spiritual world, there will arise an intermediate crowd.

If it becomes so, though you were born in the Republic of Korea, you cannot live in the Republic of Korea but must pack your bundle and go out to a foreign land.

Hereafter, when the Unification Church members throughout the world fulfill their responsibility and come to Korea, a time will come when, if you fail to fulfill your responsibility, you cannot but all turn your backs on Korea and go abroad, I say. I tell you frankly. Whether to go that road or not is your responsibility.

If the Teacher’s words are not genuine, do not do it, and if they are genuine, do it, I say. The Teacher is not an inferior man who has suffered hardship for decades until now centered on something empty. Even while being driven about like a cloud wherever the wind blows, because this work is an undeniable fact, I have, until now, striven to do such work.

So I completed this by the end of 1967. You too, centered on 1968, must go to the Second Seven-Year Course. Since the father went, the sons too must go. One must cross mountains and cross rivers, and would the father, having crossed the mountains and rivers alone, tell his children, “You may stay there”? No. He would say, “If, like Jesus’ three disciples, you only sleep, you all perish. Cross the river.”

To cross the river, one cannot cross without paying the price of either floundering across or riding a boat. This is a matter corresponding to the seven-year course. One who does not go this road perishes. Because the Teacher knows that the decision of life and death and the road of rise and fall lie here, he tells you to go.

The Blessed families must do as the Teacher did when he left Seong-jin’s mother and Seong-jin. Just as the Teacher left the family unable to love Seong-jin, you too, at this point of setting out on the seven-year course, must leave your families. You must go the road the Teacher went.

You must know the heart of one who, even having borne a child, cannot love that child. Because the Korean people failed to receive the gospel of building the Kingdom of Heaven, such a sorrowful course remains. Therefore, you must know that this remains forever as a course of indemnity for building the Kingdom of Heaven. That is why, until the responsibility of the seven-year course is fulfilled, if the Blessed families love their children, they get caught. If the Teacher tells you to do it, you must. Will you do it, or not? “We will.”

You must, more than your wife and children, cultivate a foundation on which you can set up a family and, as the parents of a family, cross over the conditions of indemnity. Thereby, you must have that child Blessed and become one with the child. Only upon a standard made one centered on the parents does the Four Position Foundation set out. Yet in the world today, this is not done.

Your families too are properly in place now because the Teacher has led them along until presently. Because your family and the Teacher’s family must become one to become a heavenly kindred, having Blessed you, I led you along in the stead of the Teacher’s family; but now you yourselves must take responsibility.

The Teacher, in the vertical foundation, representing the three ages of the Old Testament, New Testament, and Completed Testament ages—like formation, growth, and perfection—broke the foothold the enemies had formed in the world and made a sphere of worldwide victory. That is why the Day of Parents, the Day of Children, and the Day of All Things came forth, and, after appointing the holy ground, God’s Day could be proclaimed. Thus God is pushing us along, centered on us. When you, holding such conviction, confront and fight the enemy, God is bound to work. Hereafter there will be times when many people come swarming in out of longing to see you.

The Work to Be Done During the Second Seven-Year Course

Even if you are opposed, if you go centered on the Word, resolved to die, they will let you go. By your doing such work, all that by which the Teacher was despised by his relatives and betrayed by his tribe and people come to be indemnified, and a foundation is formed on which the wrongs your ancestors committed in the past can be forgiven, and they can return before God.

Thereby, the fact that the Teacher could not set out normally and was not welcomed with sincerity comes, through you, to be restored through indemnity. Do you understand? You must clearly know that such a mission is imposed upon us as the work to be done during the Second Seven-Year Course. To fulfill such a mission, you must work night and day diligently. The Teacher, without eating and staying up through the night, guided you. From 1960, I stayed up nights to raise you. Two, three, four o’clock was usual.

If, instead of that, one sleeps, eats one’s fill, and does all one wants, when will one ever fulfill one’s share of responsibility? Just as the Teacher did, you too must go back to your families and do so. If you fail to, you become a traitor to Heaven. Do you understand? “Yes.” When we consider such things, until now, because the Teacher did everything thoroughly, this became a habitual notion, and you seek only to follow along, but you must not merely follow along. Merely following along is the same as a child eating up what the parent farmed.

If one only eats it up so, can one avoid perishing? If one is grown, must one not, in the parent’s stead, witness, and pioneer? Is it not so? “Yes.” That is why you cannot but go the Second Seven-Year Course.

What is the secret of entering the Kingdom of Heaven?

It is not that one enters the Kingdom of Heaven by doing well only for oneself. One must resolve Jesus’ han and resolve God’s han. Jesus’ han is that the three disciples failed to become one, the twelve disciples failed to become one, the seventy followers failed to become one, and the 120 followers failed to become one. Jesus, who came as the bridegroom, should have greeted a bride and then blessed the 120 followers and organized a kindred centered on Jesus. Because he died failing to do this, Jesus’ han remains until now. Because that han is precisely God’s han, to resolve this is to resolve God’s wish and to resolve Jesus’ wish.

If han remains with the Teacher, it comes to remain as your han. That han is, tribally, that I could not witness to my mother and father and could not witness to the closest comrades. Furthermore, it is that Christianity did not receive the Teacher. So I made a Unification altar in the stead of Christianity. Hereafter, on the day the Unification Church cultivates a worldwide foundation, the mission of Christianity all ends. Once God completely departs, it dies. Only a corpse remains, and one need only dispose of it.

That is why I made a new religious body. Now an age has come in which one can ride the fortune, that is, the heavenly fortune, that God has cultivated as a foundation over six thousand years and gain the ascendancy. Now you must make a foundation on which you can be welcomed upon returning to your families.

Will you do it, or not?

Let those who will do it raise their hands. For those who say they will not, even if they perish utterly, I do not know it. Do not, when the Teacher has taught you, say he did not teach you, I say. Such people will surely call on the Teacher when they die. But even if they call on the Teacher, I cannot take responsibility. Because I too am bound by the public law, I cannot do as I please.

You, too, must pass through this principled standard. Otherwise, I cannot take responsibility. Therefore, do not, failing to fulfill responsibility, make the excuse that the Teacher is fickle, I say.

What is the secret of going to the Kingdom of Heaven?

The Kingdom of Heaven is not entered by the individual alone. One must enter as a family. Not only must one enter as a family; one must enter leading a kindred. To have many kindred before God upon this earth is to receive blessing.

Do we not call a family with many sons and daughters and abundant possessions a blessed family?

Likewise, to receive blessing and enter the Kingdom of Heaven, it is not that the individual goes alone; one must enter as a family.

To Go to the Kingdom of Heaven

Today in the established church, they think the Kingdom of Heaven is entered individually. If so, while the father has gone to hell and is suffering, can the child rejoice at being in the Kingdom of Heaven?

Conversely, if the son has gone to hell, would the father rejoice at being in the Kingdom of Heaven? The Kingdom of Heaven is entered as a family.

That is why Jesus had to make a family and, doing tribal organizing, national organizing, and state organizing, make the Kingdom of Heaven upon the earth and live, and then die and enter the Kingdom of Heaven. This was Jesus’ purpose. Because he could not do it, the Unification Church seeks to re-manifest and achieve this purpose. You must clearly know that this is our mission. Do you understand? “Yes.”

So one must go the Second Seven-Year Course. The Teacher went for twenty-one years; can you not go seven years? Those who say they cannot go must not set foot in it from the start.

Jesus, in the Garden of Gethsemane, said, “Abba, Father, if it be possible, let this cup pass from me.” He said, If it be possible, let it pass. In the same way, you too, when the Teacher tells you to go the seven-year course, must say, “Teacher, if it be possible, let me not go the seven-year course.

Let this restoration through indemnity and the like not torment me. Yet not as I will, but as the Teacher wills.” Do you understand? One must do as the Father wills, but if, instead, centering on oneself, one says, “Aigo, Mother, Father, since I only suffer hardship, I am dying,” one perishes.

If, on the public road, one loves one’s relatives and people, and loves the nation and the world, beyond even loving one’s own sons and daughters, and has that value recognized, one receives blessing. And yet, can you not do it? “We will.” One must do it before dying. The elderly too must do it. The elderly people must witness to their sons and daughters and have them fulfill responsibility in their stead, forming a pattern of indemnity. That method I will teach later. Must one not at least do it that way? So one cannot idle because one is old. Since the day of death draws near, one must at least prostrate oneself and pray.

Otherwise, one will hereafter be unable to speak before the Teacher. “The Teacher you loved, upheld, and served lived on this way. Centered on a single purpose, he suffered such hardship; what did you do?” At such a time, what will one say? The public law has no pardon. Caught by it, the Teacher has suffered hardship for fifty years of his life.

Recover the Heart of the Early Days Through the Workshop

I cannot just leave you as you are. Because in the present state you all perish, the Teacher exhorts you. I am teaching you the content by which you can go this road.

Teaching this road is the Teacher’s responsibility. While the Teacher is away on his road, all of you gathered here must receive training.

Everyone, regardless of man or woman, old or young, must all receive training.

The Blessed families too must receive training. Centered on a number between 70 and 120 people, you must receive training a week at a time.

While receiving training, you must, centered on the Word, revive the earnest mind by which, in the old days when you set out on the road of the purpose, you longed for the purpose and followed the Teacher. Otherwise, you cannot open the gate of the Kingdom of Heaven. With an anxious heart, you must be unable to live without seeing, unable to live without serving.

You must long to see the family members and wish to go and live where the family members are. Unless you hold such a mind once again, you lose the key by which you can go to the heavenly kingdom.

How is this to be re-manifested?

Unless, centered on the Word, recalling all the accounts of the tragic fighting of the old days, you rekindle and make hot once more that mind so earnest at that time, you cannot break through the goal of this seven-year course. Because the family members are far from such a heart, you must know the Teacher’s mind, which cannot but command you to receive training. Do you understand? “Yes.” Do not say that the women cannot receive training because they must attend to their husbands, or that the men cannot because they have jobs, I say. Everyone must make time for just a week each and receive training. Pastor Lee! “Yes.” I had thought to draw up an organization chart today before going, but let Pastor Lee draw up a plan and carry it out, I say. Do not do it as others demand; since the roster is here, have them receive training in order. While the Teacher is away, will you be able to lead a regular life? The Teacher will trust those he can trust, but as for the others, he cannot trust them.

Since restoration through indemnity has not yet been done, having married through a bloodline bond of Satan in the satanic world, how can you live happily with one another? It seems the Blessed families’ living happily and well has become a cause of the Unification Church and the Teacher being reviled.

Do you live so because the Teacher made you?

It is because you give and receive well with each other. Because a brother and sister fell in the Garden of Eden, the couple, like a brother and sister, must put in devotion before God, receive God’s recognition, cross over the ridge of indemnity, cross over the satanic world, and enter the sphere of liberation.

So, unless, centered on God’s love, they “meet spring again” (재봉춘, 再逢春), that couple cannot enter the Kingdom of Heaven. That is why the couples who believe in the religions until now all become separated from each other when they go to the spiritual world, I say.

But the Unification Church teaches a method by which they are not separated even upon the earth and can live together even in the eternal world. The Teacher is doing this work. That is the Blessing. The Teacher now intends to bless the forty-odd established families that labored during the seven-year course until now. Do not think of the Teacher so simply, I say.

Now then, must you go the seven-year course, or not? “We must go.” Until now you went by the Teacher’s command, but hereafter, go if you will and do not if you will not, I say. From now on, I will not interfere in who went out to witness and who did not. Just as students who fail because they did not listen to the teacher during class hours must lower a grade and start over, you too, if you fail, must start over.

The Blessed families who do not do this must again pack their bundles and undergo living separation. That you have, until now, cooperated during the seven-year course was done to put in devotion before the Teacher. It was done for the Teacher. Though it was done for the Teacher, it was the Teacher who witnessed to you and went forth. Why so? Because one must connect a road that can go, centered on the family, tribe, and people, all the way to the nation, the world, and the Cosmos. The Teacher set up the national standard, but by your cooperating, the road of the national standard and the worldwide standard opened, I say.

So the condition was set up that you followed the Teacher. Now, in order actually to set up this standard, one must organize the tribe. Can you not do even that?

Some people will say, “Since we cooperated for seven years, have we not gone the seven-year course?” but that is not so. It was not a large number that was mobilized in the course of indemnity. It is only about 200 people. The 36 Couples, 72 Couples, 120 Couples—it is not so large a number. Because of the benefit of those who suffered hardship, were reviled, and labored until now, the group wedding (436 couples) could be held last February. Those who labored for three years, the Teacher took responsibility for and Blessed. Did you think this Blessing was some frivolous thing?

From now on, even when the Teacher blesses, he does it during the period of the Second Seven-Year Course. He blesses those who labor within the sphere of the Second Seven-Year Course. The age has changed, I say. In holding this workshop, we must do it in the existing manner of the workshops we have held until now. Rising at six, one must eat, and do even exercise, all of it.

The Teacher, until before 1960, to raise sons and daughters of faith, forgot eating food, forgot wearing clothes, forgot sleeping, and did not think of his face. The longtime family members will know. You will recall coming to the Unification Church, being beaten and fleeing, or climbing over the wall.

You must make such an atmosphere. You must put in every devotion, forget all about food and clothing, and love your sons and daughters of faith more than your sons and daughters. With such a posture, you must greet the Second Seven-Year Course.

If you do as the Teacher taught you the way of living at that time, Heaven will work. As in the time when, having once come, you could not just leave, and, having met and heard the Word, could not but listen through the night….

If you do as the Teacher did, putting in devotion to raise you before setting out on the seven-year course, God will work directly, and you will be able to become one.

If, by such a movement, you yourselves put in devotion and go forth with the same heart as the Teacher, the foundation of the Teacher’s record of victory will without fail be connected behind you. If it does not become so, what the Teacher said is fake. It is a lie, I say. But if you put in devotion, it works, I say.

Holding the Heart of a Parent and Wearing the Body of a Servant

That is why this place is transnational. Even when witnessing to one’s own relatives, one must do so with such a mind. Even if a passing beggar comes seeking you, you must not treat him coldly. As with the saying “love the enemy,” one must make it a good chance to love the enemy. That is why, until now, when the Teacher saw people coming to the Unification Church who could not clothe themselves and wore shabby, patched clothes, he gave them money to buy clothes. As a child, the Teacher could not buy his father and mother even a single set of clothes. So how could he face his parents?

When I saw a person whose face had grown pale from not eating, even if there was food, my throat choked, and I could not eat. Afterward too, remembering him, my throat choked, and I could not eat.

So if there was something tasty, my throat would choke, and I could not eat, and I wished to set it aside and give it to them. To whoever came seeking the Teacher, however unsightly, I gave thanks and repaid them a hundredfold.

Also, the Teacher once bowed even to a three-year-old child. Making a deep bow to that child, saying, “Though the world dislikes me, within all Heaven and earth you alone welcome me,” I felt God’s heart.

So you too, when someone comes seeking, do not treat him coldly and do not criticize, I say. If he were your father, your mother, your elder brother, your elder sister, the closest among your relatives, what would you do?

So when you face them, wailing and throwing your arms around their necks, you must sympathize with tears, guide with tears, change their clothes, and lead them to a foundation where they can rest. Is that not the relationship of parents, siblings, and relatives?

You must clearly know that, without holding such a mind, our purpose is not achieved. Do you understand? “Yes.” If you have good clothes, sell them all, and feed and clothe such people who wear the very worst clothes, I say.

How many parents there are who sell precious treasures to marry off and educate their sons and daughters! Yet you must sell all of it for their sake, I say. Overall, when there is nothing left to sell, and you cannot give them food or clothing, hold an anxious parent’s heart, embracing their necks and wailing and struggling, I say. And if a sick person lies there, face that person with the heart of a parent who watches a child dying because, having no money, he cannot give him medicine, and shed tears holding the mind that it is because of my inadequacy that I drove you to this state, I say. When such an account of the heart coincides with the heart of the witnessed people and of you, there a flower blooms. There the work of Heaven unfolds.

That the Teacher did so was to grasp Heaven’s heart through experience. So I have taught you to hold the heart of a parent and, wearing the body of a servant, to serve for the sake of the earth and for the sake of humankind.

If you practice and experience such a fact in your living and act upon that foundation, the road the Teacher goes will open. The Teacher went for twenty-one years, but for you it takes not twenty-one years but less than seven months. Since you are in a blessed environment where you can achieve this in less than seven months, you must clearly know that if, in such an environment, you fail to fulfill responsibility, the Teacher too cannot take responsibility for you.

The Kingdom of Heaven is achieved from doing this. That is why the Unification Church says, Let us build the Kingdom of Heaven upon the earth. You must clearly know this. Do you understand? “Yes.”

Inner Grasp-Through-Experience of God and a Re-recognition of the Unification Church

Next, our posture and inner experience—that is, centered on the love spoken of a moment ago—must be bonded with God’s love. Without finding and setting up the bond of father and son, restoration cannot be done.

Unless the heart of the parent and the heart of the child are connected, the Kingdom of Heaven is not achieved. Knowing this, we must hold the heart of a parent and wear the body of a servant. We must do servant’s labor, I say.

To raise a beloved child until it comes of age, one must, for three years, change the wet spot for the dry and do everything. One must even taste its dung. You must become a self who can endure even in such a place. That is why one must hate no one.

One must hold a mind that can wash and clothe anyone as one’s own body. In other words, one must do this work with the heart of the Messiah, the heart of a parent, I say. When one is in such a standpoint, inner grasp-through-experience is achieved.

Only in such a place can one shed tears for the sake of the world and express the meaning of consolation toward God, and so inner grasp-through-experience is achieved. Apart from such a place, one absolutely cannot attain inner grasp-through-experience. Do you understand? “Yes.”

Next, a re-recognition of the Unification Church is needed. It is the question of whether the Unification Church is genuine. It is whether the Unification Church genuinely holds such an enormous mission and content. Is the standard of the Unification Church you know the same as the standard the Unification Church holds? It is not so, I say. The Unification Church you have known until now was all frivolous.

What you have known until now was a Unification Church like one that, going partway and then exhausted, has its leaves wither and falls without even bearing fruit. To re-recognize the Unification Church, one must re-recognize the last days, re-recognize the substantial Teacher, re-recognize the history until now, and re-recognize the present age. One must analyze anew, I say. What you have moved in until now is not the movement of the Unification Church.

However, you have carried on a life of faith while being persecuted until now, by whatever means and methods; you must know the central content of the Unification Church that has existed traditionally until now. So you must re-recognize the Unification Church.

It must become a church by an inner relationship with God. That church is not a church of words only. In other words, become a church from a standpoint that can form a direct relationship between God and me, I say. The members too must be so. In such an inner standpoint, one must love that brother, united with one, like God’s body and like God’s own limb.

You must become such a church and such members. You must not become a church and members centered on yourselves, centered on what is comfortable for yourselves. A person who says, “As long as I am in a good place, I do not mind what becomes of the brothers,” is punished. You must know what kind of relationship is formed between God and me.

Next, when a family member sees another family member, one must shed tears just from seeing the face. When one’s own brother disgraces the household with a shameful matter, the household members grieve over it beyond words. In the same way, I must be able to cover a brother’s shame.

One must hold the feeling of a brother who actually feels it and resolves to take responsibility, I say. Do you understand what I mean? Such a mind must not be absent in you.

Form a Church of Love Centered on God

Furthermore, all must become one with each other. If one says the Unification Church is good but that a certain someone is distasteful to look at, one is punished. A person who holds such a mind is a Cain-like being in the relationship of brothers. He is a Cain-like being who has inherited the bloodline of Cain, who envied his younger brother being loved, I say. That is why, if there is a flaw in the church, one must work on covering one another. From the standpoint of an elder brother, one must counsel the younger, and the younger must work with a mind that can accept the elder brother’s counsel. This is a family member who becomes a model.

While the Teacher is absent, there must be no speaking ill of one another among you. After knowing the relationship between God and the church, you must clearly know what the relationship between my individual self and God is and what the relationship with the brothers is. Discerning such things, one must hold a subject-consciousness fitting to oneself. A person who does not hold it does not become one qualified to set out on the seven-year course. Do you understand?

Next is love toward oneself. Love yourself, I say. Jesus too said to love one’s neighbor as oneself, but it appears that love was absent. One should love one’s neighbor as oneself, but it became the opposite.

If, by loving the brothers, one becomes one with the brothers, one cannot but love one another. When one is in such a place, the brothers are bound to follow. When they follow and serve one, one must receive it. Even so, others do not say, “Hey, why do you love and follow only that person while neither loving nor following me?”

In the end, the environment enters a sphere in which it can love one. But in receiving that love, do not consider it to be your own; return it to God and the church, I say. Within such a sphere, even one’s loving oneself is not a self-centered love.

In the course of restoration, one must make such an environment and stand in a standpoint of being able to receive God’s love. When it becomes so, one comes to stand in a standpoint of being able to love oneself.

You must know that, without returning to such a standpoint, one cannot restore this fallen world to the Garden of Eden and cannot accomplish the resolution of han (해원성사).

Next is love centered on the family. This is spoken concerning the Blessed families. Love the family, I say. And one must love the nation. One must love the nation beyond loving the family, love the world beyond loving the nation, love the Cosmos beyond loving the world, and love God beyond loving the Cosmos, I say.

In other words, without passing through the course of love toward the individual, love toward the family, love toward the nation, and love toward the world, one cannot love God.

Give Full Strength to Witnessing Activity and Victory-Over-Communism Activity

Next, upon this globe, the greatest event has occurred, and that event is precisely the emergence of communism. Why is this a great event? Because it says the plainly living God is dead. In other words, communism says that, although God is plainly alive, He does not exist.

What is the greatest sin among sins?

It is to say that what plainly exists does not exist. If, when someone is plainly alive with wide-open eyes, one says that person is dead, one becomes the enemy among enemies.

If, when one’s own parent is alive, one says the parent is dead, there is no greater unfilial act.

In the same way, if, when God is plainly alive with wide-open eyes, one says God is dead, there is no greater enemy. The protagonist of this enmity is communism. That is why we must shatter everything of this communism. So we must do training and arming regarding victory over communism.

At this workshop, we must, centered on such a problem, also give anti-communist lectures. From now on, we must strengthen anti-communist activity. All must become anti-communist fighters. But while the young people can give anti-communist lectures, the general family members will not be able to give anti-communist lectures. Such a person must, at least, if there is a suspicious person, find out about that person.

If the Communist Party invades, they will try to kill the Unification believers first. We, who are in such an urgent standpoint, must, while giving anti-communist lectures, clearly know why communism is bad. Thereby, in ideological arming and in the aspect of actual action, we must be able to step forth at the head. Such things we must prepare during this period. Otherwise, you must know that there will be considerable hindrance to our activity until September.

Centered on such content, you must prepare. With devoted holy-ground prayer, becoming one with the children, and holding revival meetings, the whole Unification Church must become one.

I ask that, until the Teacher comes, you run diligently. I ask that you practice it, I say. Let those who can practice it raise their hands. Then, when the Teacher returns, the family members here must be more than double. So you must witness much. Returning after finishing the tour, the Teacher will lead the first day’s worship.

Prayer

Father, we are afraid we may become powerless beings in the flowing historic process and come to a figure of perishing forever within a whirlpool we do not even know. Grant that we may not become a figure of flowing along as corpses within it. Since we must become living bodies that go back up against that current, grant that, even amid the fiercely driving waves of the world, we may not lose our self-reliance.

Even by building a bridge, we must cross over before the Father. Guide us to become a band that does not flow along but goes back up against the current. Since the mission of the band of unification—that they cannot but hold a subject-consciousness—has been emphasized, and since I trust they now know it to some degree, Father, take charge of them.

Since now for one hundred days we cannot meet one another, if they long to see the teacher, console them. If they put in devotion for the teacher’s sake, give them blessings a hundredfold, a thousandfold. I earnestly hope Thou wilt bestow grace. Grant that all things go well also for the family members who pray for the teacher and put in devotion toward the place the teacher goes.

Grant that in the place of meeting Thy sons and daughters who, throughout the world, await and prepare to meet, there may be peace and a new light of brightness, a light of grace. Grant that a bond of resurrection may be connected.

Grant that there be no hindrance upon the itinerary of the nations to be toured, and grant that, in our preparing this, the authority and dignity of the headquarters not be lost. Grant that we not become children who receive shame before God. I earnestly ask this.

Grant that grace and glory for ten thousand ages may begin forever from Thee, and I earnestly ask that Thou grant that glory to be connected even to the Kingdom of Heaven of peace. All these words I have spoken upholding the holy name of the True Parents. Amen.